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*^^  PRINCETON,  N.  J.  ^  ^4f, 


Presented    b7^(S\$.\j'^'^XTvS.SC/(^ADOTTD^^O^^. 

BR    515    .G6    1850 

Gorrie,  P.  Douglass  1813- 

1884.  I 

The  churches  and  sects  of 

■»-]-»£i   TTr»-i  -h/ri/^   C  ■»- a  ■»- £i  cr 


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^ 


THE 


CHURCHES  AND  SECTS 


OF  THE 


UNITED  STATES: 

CONTAINING 

^  aSricf  Account  of  t|)e 

ORIGIN,   HISTORY,   DOCTRINES,  CHURCH  GOVERNMENT,   MODE  OF 

WORSHIP,  USAGES,  AND  STATISTICS  OF  EACH  RELIGIOUS 

DENOMINATION,  SO  FAR  AS  KNOWN. 


REV.  P.  DOUGLASS  GOERIE. 


mtD=Yorfe : 
PUBLISHED    BY    LEWIS    COLBY; 

122  NASSAU  STREET. 


1850. 


ENTERED 

According  to  the  Act  of  Congress,  in  the  year  1850,  by 

LEWIS      COLBY, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States 

For  the  Southern  District  of  New-York. 


JOHN   A.    GEAY,    PRINTER, 
79  Fulton,  cor.  Gold  St. 


I 


PREFACE. 


In  preparing  this  small  work  for  the  press,  the 
author  deems  it  proper  to  state  that  its  compilation 
has  cost  him  no  small  pains  on  account  of  the  large 
number  of  works  to  which  he  found  it  necessary  to 
refer  for  facts,  doctrines,  and  statistics.  The  prin- 
cipal books  of  reference  to  which  he  acknowledges 
his  indebtedness,  are  Rupp's  History  of  Religious 
Denominations,  Evans's  History  of  Christian  Sects, 
Goodrich's  History  of  Denominations,  Buck's 
Theological  Dictionary,  Watson's  Theological  Dic- 
tionary, and  a  variety  of  denominational  works  too 
numerous  to  mention. 

The  author  is  also  under  obligations  to  ministers 

of  different  denominations  for  epistolary  and  oral 

information  in  regard  to  many  points  of  doctrine 
1 


VI  PREFACE. 

and  practice,  as  also  for  a  variety  of  denomina- 
tional works,  kindly  placed  within  his  reach. 

So  far  as  it  relates  to  the  character  and  style  of 
the  work  now  offered  to  the  public,  the  author  feels 
inclined  to  submit  his  own  judgment  in  the  matter 
to  that  of  his  readers,  premising  however  that  it 
has  been  his  constant  object  during  its  preparation 
to  avoid  partiality,  and  to  give  a  candid  statement 
of  doctrinal  and  historical  facts,  not  as  a  critic  or 
fault-finder,  but  as  the  faithful  expositor  of  things  as 
they  are  and  have  been,  without  any  attempt  at 
argument  in  favor  of,  or  opposition  to  the  doctrines 
or  peculiarities  of  any  denomination.  Although  a 
book  of  sects,  the  author  believes  it  will  be  found 
unsectarian. 

A  much  greater  amount  of  interesting  matter 
might  have  been  given,  had  the  author  thought  it 
proper  to  swell  the  work  much  beyond  its  present 
cheap  and  convenient  size  ;  as  it  is,  it  will  be  found 
a  valuable  book  of  reference  by  those  who  have  a 
desire  to  learn  the  origin,  doctrines,  and  usages  of 
the  various  Churches.  That  errors — especially  in 
regard  to  statistics — may  have  crept  into  the  work, 


PREFACE,  Vll 

is  by  no  means  impossible,  and  indeed  is  highly 
probable  ;  but  in  every  such  case,  the  error  is  unin- 
tentional, and  on  being  pointed  out,  will  be  cheer- 
fully corrected  in  any  future  edition,  should  the 
public  demand  be  such  as  to  require  another. 

THE  AUTHOR. 
Potsdam,  JV.  Y.,  June,  1850. 


THE  CHURCHES  AND  SECTS 


UNITED  STATES 


CONTENTS 


Page 
ARTICLE  I. 
ROMAN  CATHOLIC  CHURCH, 13 

ARTICLE  IL 

PROTESTANT  EPISCOPAL  CHURCH, 20 

ARTICLE  IIL 

^METHODIST  EPISCOPAL  CHURCH, 27 

ARTICLE  IV. 
METHODIST  EPISCOPAL  CHURCH,  SOUTH, 45 

ARTICLE  V. 

AFRICAN  METHODIST  EPISCOPAL  CHURCH, 53 

ARTICLE  VL 

REFORMED  METHODIST  CHURCH, 5T 

ARTICLE  VIL 

METHODIST  PROTESTANT  CHURCH, 60 

ARTICLE  VIIL 

WESLEYAN  METHODIST  CHURCH, 64 

ARTICLE  IX. 
CALYINISTIC  METHODIST  CHURCH, 69 

ARTICLE  X. 
PRESBYTERIAN  CHURCH  (OLD  SCHOOL), 72 


X  CONTENTS. 

ARTICLE  XL 

PRESBYTERIAN  CHURCH  (NEW  SCHOOL), 85 

ARTICLE  XIL 

ASSOCIATE  PRESBYTERIAN  CHURCH, 93 

ARTICLE  XIIL 

REFORMED  PRESBYTERIAN  CHURCH,  (COVENANTERS,) 95 

ARTICLE  XIV. 
ASSOCIATE  REFORMED  PRESBYTERIAN  CHURCH, 98 

ARTICLE  XV. 

CUMBERLAND  PRESBYTERIAN  CHURCH, 100 

ARTICLE  XVL 
REFORMED  PROTESTANT  DUTCH  CHURCH, 104 

ARTICLE  XVIL 
GERMAN  REFORMED  CHURCH, 108 

ARTICLE  XVIIL 

EVANGELICAL  LUTHERAN  CHURCH, Ill 

ARTICLE  XIX. 
EVANGELICAL  ASSOCIATION,  (ALBRIGHTS,) 116 

ARTICLE  XX. 
CONGREGATIONAL  CHURCH, 118 

ARTICLE  XXL 
UNITARIAN  CONGREGATIONALISTS, 129 

ARTICLE  XXIL 
BAPTIST  CHURCH, 132 

ARTICLE  XXIIL 
ANTI-MISSION  BAPTIST  CHURCH, 140 

ARTICLE  XXIV. 
FREE  WILL  BAPTIST  CHURCH, 141 


CONTENTS.  XI 

ARTICLE  XXV. 

SEVENTH  DAY  BAPTIST  CHURCH, 146 

ARTICLE  XXVL 
GERMAN  BAPTIST  CHURCH,  (DUNKERS,) 149 

ARTICLE  XXVIL 

SEVENTH  DAY  GERMAN  BAPTIST  CHURCH, 153 

ARTICLE  XXVIIL 

DISCIPLES  OF  CHRIST,  (CAilPBELLITE  BAPTISTS,) 156 

ARTICLE  XXIX. 
CHRISTIAN  CONNECTION,  (UNITARIAN  BAPTISTS,) 162 

ARTICLE  XXX. 

MBNNONITES, 165 

ARTICLE  XXXI 

REFORMED  MENNONITES, 168 

ARTICLE  XXXIL 
HOOKER  MENNONITES, 169 

ARTICLE  XXXIIL 
UNITED  BRETHREN,  (MORAVIANS,) 170 

ARTICLE  XXXIV. 
UNITED  BRETHREN  IN  CHRIST,  (GERMAN  METHODISTS,) 176 

ARTICLE  XXXV. 
CHURCH  OF  GOD, 179 

ARTICLE  XXXVL 
JEWISH  CHURCH, 181 

ARTICLE  XXXVIL 

NEW  JERUSALEM  CHURCH,  (S WEDENBORGIANS,) 18T 

ARTICLE  XXXVni 
HOLY  CATHOLIC  AND  APOSTOLIC  CHURCH,  (IRVINGITES,) 194 


COKTENTS. 

ARTICLE  XXXIX. 


SCHAVENKFELDERS, 


ARTICLE  XL. 

FRIENDS,  OR  QUAKERS,  (ORTHODOX,) 200 

ARTICLE  XLL 
FRIENDS,  OR  QUAKERS,  (HICKSITES,) 208 

ARTICLE  XLIL 
MILLENNIAL  CHURCH,  OR  SHAKERS, 211 

ARTICLE  XLIII. 
UNIVERSALISTS, 216 

ARTICLE  XLIV. 
UNIVERSAL  RESTORATIONISTS, 221 

ARTICLE  XLV. 
INDEPENDENTS,  Soc, 223 

ARTICLE  XLVI. 
LATTER  DAY  SAINTS,  OR  MORMONS, 225 

ARTICLE  XLVIL 
SECOND  ADVENT  BELIEVERS,  OR  MILLERITES, 235 


THE 

CHURCHES  AND   SECTS 

OP   THE 

SSnitetT  States. 


ARTICLE    I. 

ROMAN  CATHOLIC  CHURCH. 

HISTORY. 

T^is  large  body  of  professed  Christians  claim,  like  many 
other  denominations,  to  have  originated  with  Christ  and  his 
apostles;  and  to  have  been  perpetuated  through  the  Pope,  or 
Bishop  of  Rome,  in  every  age  and  century,  since  the  com- 
mencement of  the  Christian  era.  It  will  be  unnecessary  in 
the  present  article  to  detain  the  reader  by  any  historical 
sketch  of  the  rise  and  progress  of  this  Church  in  Europe, 
as  all  are  probably  more  or  less  acquainted  with  at  least  a 
portion  of  its  history,  especially  on  the  eastern  continent. 

The  introduction  of  Catholicism  to  the  western  con- 
tinent, or  New  World,  is  coeval  with  the  discovery  of 
America  by  Christopher  Columbus  in  1492 ;  and  its 
introduction  to  the  territory  now  known  as  the  United 
States,  dates  back  to  the  period  when  the  Province  of 
Maryland  was  settled  by  Loid  Baltimore,  and  a  body  of 
English  Roman  Catholic  emigrants  in  the  year  1633.  The 
first  emigrants  were  soon  followed  by  others,  until  at  length 
a  prosperous  and  flourishing  colony  was  established  upon  a 
2 


14  ROMAN    CATHOLIC    CHURCH. 

firm  and  permanent  basis.  It  is  worthy  of  remark,  that 
this  colony,  settled  by  Roman  Catholics,  was  the  only  one 
in  America  where  the  free  toleration  of  religion  was 
allowed  and  guarantied  to  the  settler.  This  toleration, 
however,  was  not  absolute.  No  person  had  a  legal  right 
to  speak  reproachfully  of,  or  insult  another,  on  account  of 
his  religious  opinions.  Blasphemy  against  God,  was  pun- 
ishable by  death.  Speaking  reproachfully  of  the  apostles, 
or  Virgin  Mary,  subjected  the  offender  to  a  fine  of  five 
pounds.  Reproaching  a  person  with  opprobrious  religious 
names,  made  the  offender  liable  to  a  fine  of  ten  shillings ; 
and  molesting  another  in  the  exercise  of  the  worship  of 
God,  rendered  him  liable  to  a  forfeiture  of  twenty  shillings 
besides  damages.  The  first  Catholic  priest  who  ofiFered 
the  sacrifice  of  the  mass  in  the  American  provinces  was 
Father  Althano,  who  afterwards  accompanied  Governor 
Calvert  in  a  trip  up  the  Potomac  river,  and  celebrated  the 
rites  of  the  Church,  with  an  audience  consisting  of  Indians, 
his  interpreter  on  that  occasion  being  a  Protestant.  While 
the  colony  of  Maryland  was  increasing  in  population  and 
stability,  several  Catholic  missionaries  were  penetrating  the 
interior,  and  spreading  the  doctrines  of  their  Church  to  the 
north,  south,  and  west ;  and  from  that  period  to  the  pres- 
ent time  the  Catholic  Church  has  been  rapidly  augmenting 
its  numbers  throughout  the  land,  until  in  every  State,  and 
in  almost  every  county  and  town,  the  members  of  this 
Church  are  found  in  considerable  numbers,  and  who,  to  a 
greater  or  less  extent,  enjoy  the  rites  and  services  of  the 
Church  from  time  to  time  in  their  respective  localities. 

The  increase  in  the  Catholic  Church  in  the  United  States 
has  arisen  principally  from  immigi-ation,  a  large  portion 
being  from  Ireland,  with  French,  Spanish,  Portuguese, 
Germans,  Canadians,  and  other  foreigners  intermingled, 
and  a  p£  rtion  of  native-born  Americans. 


ROMAN    CATHOLIC    CHURCH.  15 

DOCTRINES   OF   THE  ROMAN    CATHOLIC    CHURCH. 

The  following  are  the  leading  doctrines  of  the  Roman 
Cathohc  Church : — 

1st.  They  claim  to  be  the  Church,  and  the  only  Church 
of  Jesus  Christ  on  earth.  They  employ  the  term  Catholic 
to  signify  the  unity  of  all  the  particular  parts  of  the  Church 
in  one  great  body,  scattered  though  they  may  be  over 
every  part  of  the  earth  ;  a  unity  which  embraces  doctrine, 
worship,  discipline,  and  language.  They  employ  the  term 
Roman  as  a  prefix  to  Catholic,  to  signify  their  acknowledg- 
ment of  the  Pope,  or  Bishop  of  Rome,  as  their  ecclesiastical 
head,  as  the  legitimate  successor  of  the  apostles  Peter 
and  Paul,  and  as  the  vicegerent  of  Jesus  Christ  on  earth. 

2d.  They  believe  in  the  doctrine  of  the  Trinity,  or  three. 
Persons  in  one  God, — Father,  Son,  and  Holy  Ghost, — 
equal  in  power  and  glory. 

3d.  They  believe  that  Jesus  Christ  died  for  the  whole 
world  of  mankind,  and  that  through  his  blood  all  men  may 
be  saved. 

4th.  They  believe  that  faith  is  the  condition  of  justifica- 
tion, yet  not  so  as  to  exclude  the  merit  of  good  works, 
which  latter  however  are  the  effects  of  God's  grace  and 
mercy  through  Christ. 

5th.  They  believe  that  tradition,  or  the  oral  and  written 
sayings  of  the  apostles  and  primitive  fathers,  is  of  equal 
validity  and  authority  with  the  canon  of  Scripture  ;  and 
that  the  latter  is  not  the  only  rule  of  faith  and  practice. 

6th.  They  believe  that  the  Church,  as  a  whole,  is  infal- 
lible in  its  teachings  in  regard  to  matters  of  faith,  and  can- 
not possibly  err. 

lih.  They  believe  in  seven  sacraments,  viz. :  Baptism, 
Confirmation,  Eucharist,  Penance,  Extreme  Unction,  Holy 
Orders,  and  Matrimony ;  the  five  former  being  common  to 


16  ROMAN  CATHOLIC  CHURCH. 

all,  the  sixth  to  the  priests,  and  the  seventh  to  married  per- 
sons. In  regard  to  baptism,  they  beheve  in  its  administra- 
tion to  infants  as  well  as  adults,  and  its  necessity  in  either 
case,  in  order  to  salvation.  Hence  in  case  of  immediate 
danger  of  death,  in  the  absence  of  a  priest,  they  hold 
that  its  administration  by  a  layman  or  woman,  having  the 
intention  to  baptize,  is  vahd.  They  believe  also  that  in 
baptism  all  past  sins  are  remitted  to  the  candidate,  and  that 
sin  after  baptism  can  only  be  remitted  through  the  sacra- 
ment of  penance.  The  sacrament  of  penance,  however, 
must  be  preceded  by  sacramental  confession,  or  a  confes- 
sion of  sins  to  the  priest,  and  frequently  also  by  making 
satisfaction.  This  satisfaction  may  be  of  a  two-fold  nature  : 
1st.  To  God ;  2d.  To  the  Church.  The  latter  is  called 
temporal  satisfaction,  and  may  under  certain  circumstances 
be  remitted  ;  hence  arisen  what  is  called  an  indulgence,  or 
a  remission  of  the  temporal  penalty  due  to  sin,  which  pen- 
alty the  Church  claims  a  right  to  inflict  for  ofifenses  com- 
mitted against  her.  Extreme  unction  is  a  sacrament  ad- 
ministered to  the  dying  only,  and  is  intended  to  convey 
forgiveness  for  all  past  sin,  and  prepare  the  soul  for  eter- 
nity. Holy  orders  is  the  sacrament  of  ordination,  by  which 
the  different  ministers  at  the  altar  are  prepared  for  their 
holy  office  and  functions.  Matrimony  is  a  sacrament,  and 
is  intended  to  impart  grace  to  discharge  properly  the  duties 
of  the  conjugal  relation.  Confirmation  is  the  imposition  of 
the  hands  of  the  Bishop  on  the  heads  of  such  as,  having 
been  baptized,  take  upon  themselves  a  renewal  of  the  vow 
made  for  them  by  their  sponsors.  The  Holy  Eucharist  is 
the  sacrament  of  the  Lord's  Supper,  in  which  they  believe 
that  the  real  body  and  blood  of  Christ  is  really  and  mate- 
rially present ;  that  is,  after  the  bread  and  wine  ha^'e  been 
consecrated  by  the  priest,  they  are  no  longer  bread  and 


ROMAN    CATHOLIC    CHURCH. 


lY 


wine,  however  much  they  may  appear  to  be  such,  but  are 
the  real  body  and  blood  of  the  Saviour.  This  change  of 
bread  and  wine  into  flesh  and  blood  is  called  transubstan- 
tiation. 

8th.  They  believe  in  the  utility  and  propriety  of  invoking 
the  prayers  of  saints  and  angels  in  heaven  in  behalf  of  the 
living  on  earth;  hence,  the  Virgin  Mary,  the  apostles,  and 
others  who  are  saved,  are  considered  proper  objects  to 
whom  invocation  may  be  made,  and  of  whom  intercession 
may  be  solicited,  on  the  same  principle  that  we  invoke  the 
prayers  of  our  fiiends  on  earth  in  our  behalf. 

9th.  They  believe  in  an  intermediate  state  between 
heaven  and  hell,  called  Purgatory,  where  those  who,  hav- 
ing committed  sin  in  this  life  of  a  venial  or  comparatively 
trivial  character,  and  have  died  without  forgiveness,  may 
be  punished,  reformed,  and  purified,  and  thus  be  prepared 
for  heaven;  and,  as  a  necessary  adjunct  to  this  article  of 
faith,  they  believe  in  the  propriety  of  praying  and  oflfering 
masses  for  the  dead,  that  they  may  be  delivered  from  the 
pains  of  purgatory,  and  be  exalted  to  the  joys  of  heaven. 

These  are  the  principal  leading  doctrines  of  the  Roman 
Catholic  Church. 

CHURCH  GOVERNMENT. 

In  church  government  the  Roman  Catholic  Church  is 
episcopal  and  hierarchical.  The  chief  ecclesiastical  power 
is  vested  in  the  Pope,  or  Bishop  of  Rome,  who  is  acknowl- 
edged as  chief  and  senior  bishop,  and  who  takes  precedence 
of  all  other  bishops  and  ecclesiastics,  and  who  by  virtue 
of  his  office  issues  from  time  to  time  his  bulls  and  mandates 
to  the  other  bishops,  who  communicate  the  same,  if  re- 
quired, to  the  inferior  clergy,  and  the  latter  to  the  congre- 
gations committed  to  their  charge.  The  Pope  is  not  only 
the  Bishop  of  his  own  immediate  diocese,  (Rome,)  but  is 


18  ROMAN  CATHOLIC  CHURCH. 

Universal  Bishop  of  the  entire  Catholic  Church,  and  indeed 
of  the  whole  world.  The  other  bishops  have  charge  of 
particular  dioceses,  or  sections  of  country,  and  have  the 
direct  oversight  of  all  the  clergy  and  laity  within  their  re- 
spective territories.  Archbishops  are  senior  bishops,  to 
whom  is  committed  a  partial  oversight  of  a  number  of 
dioceses.  The  bishops  are  generally  consecrated  by  the 
Pope  or  his  Legate,  and  no  person  can  be  elevated  to  the 
episcopal  dignity  without  the  consent  of  the  Pope.  The 
Bishops  have  the  exclusive  power  of  ordaining  priests, 
deacons,  &c.,  and  of  administering  the  sacrament  of  con- 
firmation. They  have  also  the  power  of  appointing  all 
priests  and  missionaries  to  their  respective  fields  of  labor, 
and  are  responsible  to  the  Bishop  of  Rome  for  their  official 
acts.  The  Priests  are  appointed  to  the  charge  of  churches 
and  congregations;  they  are  required  to  administer  the 
sacraments,  excepting  confirmation  and  holy  orders.  To 
them  appertains  the  duty  of  sacrificing  the  mass,  instructing 
the  people,  confessing  the  penitent,  burying  the  dead,  &c. 
&c.  The  Deacons  are  assistants  to  the  priests,  and  perform 
some  of  their  functions,  such  as  baptizing,  preaching,  &c.  &c. 
Besides  these  orders,  which  are  purely  clerical,  and  are 
called  the  sacred  orders,  they  have  four  others  of  an  infe- 
rior grade,  called  secular,  or  minor  orders  ;  these  are  Read- 
ers, Exorcists,  Acolytes,  and  Doorkeepers,  making  seven 
orders  in  all. 

MANNER   OF   WORSHIP. 

The  public  worship  of  the  Catholics,  and  especially  the 
celebration  of  the  mass,  is  conducted  with  many  ceremonies, 
all  of  which  are  alike  in  every  part  of  the  world.  The 
prayers  and  chants  are  invariably  offered  in  the  Latin  lan- 
guage. The  preaching  or  teaching  is,  however,  in  the  lan- 
guage of  the  people  who  are  met  for  worship.     In  their 


ROMAN  CATHOLIC  CHURCH.  19 

churclies  they  usually  have  a  large  number  of  pictures  and 
images,  before  which  the  worshipper  reverently  kneels. 
These  pictures  they  believe  are  not  only  lawful,  but  are  re- 
quired to  impress  more  deeply  on  the  mind  of  the  wor- 
shipper a  sense  of  the  object  to  whom  prayers  and  invoca- 
tions are  offered.  The  priests  also  have  certain  vestments 
and  robes,  all  of  which,  like  the  ceremonies,  are  significant 
of  some  sacred  historical  fact,  or  of  some  doctrine  which 
they  wish  to  impress  upon  the  mind.  The  bread  in  the 
Eucharist  consists  simply  of  a  wafer  nearly  the  size  of  a 
half  dollar  ;  and  the  communion  is  administered  to  the 
laity  only  in  one  kind,  that  is,  they  partake  only  of  the 
bread,  the  wine  b^ing  used  exclusively  by  the  priests. 

STATISTICS. 

The  Cathohc  Church  in  the  United  States  has  suffered 
somewhat  from  persecution,  and  in  no  part  of  the  country 
more  so  than  in  Massachusetts,  where  in  1840  a  nunnery, 
situated  in  Charlestown,  near  Boston,  was  wantonly  burned 
to  the  ground,  and  its  inmates,  consisting  entirely  of  nuns, 
were  driven  from  their  home  by  a  lawless  mob.  But  in 
the  midst  of  all  opposition  the  principles  of  this  Church 
have  advanced  in  proportion  to  the  number  of  Catholic 
immigrants  who  annually  land  on  our  shores  from  Catholic 
Europe  and  other  countries,  seeking  for  a  home  and  pro- 
tection in  the  United  States.  The  Catholic  Church  has 
not  been  unmindful  of  the  powerful  moral  influence  of  lite- 
rary institutions  to  promote  her  interests.  Hence  she  has 
her  Catholic  colleges,  seminaries,  nunneries,  and  schools 
scattered  over  the  land.  She  has  also  a  large  number  of 
periodicals,  in  which  the  doctrines  and  usages  of  the  Church 
are  ably  and  zealously  defended,  viz.  :  twelve  weeklies,  four 
monthlies,  one  quarterly,  and  two  annuals  in  the  United 
States.     She  has  at  times  numbered  among  her  sons  some 


20  PROTESTANT   EPISCOPAL    CHURCH. 

of  the  great  men  of  the  age,  in  confirmation  of  which  we 
need  only  refer  to  the  late  Charles  Carroll,  of  CarroUton, 
one  of  the  signers  of  the  Declaration  of  American  Indepen- 
dence, and  to  Roger  Taney,  the  present  Chief  Justice  of 
the  United  States.  The  number  of  Catholic  priests  in  the 
United  States  at  present  is  probably  not  far  from  1,500  ; 
and  the  communicants  of  the  Church  probably  exceed 
one  and  a  half  millions  of  souls. 


ARTICLE    II.  • 
PROTESTANT  EPISCOPAL  CHURCH. 

HISTORY. 

The  Protestant  Episcopal  Church  in  the  United  States 
dates  its  origin  as  a  distinct  and  independent  body  to  the 
year  1Y87.  Prior  to  this  period,  and  more  particularly 
before  the  American  Revolution,  the  Episcopal  churches 
which  had  been  established  in  this  country  were  consid- 
ered as  a  portion  of  the  Church  of  England,  and  as  be- 
longing to  the  diocese  of  London.  Soon  after  the  settle- 
ment  of  America  bv  Puritan  refus:ees  from  Engrland,  and 
other  parts  of  Europe,  many  Episcopalians  also  made  their 
way  to  the  New  World,  and  among  them  some  ministers 
and  missionaries  of  the  Church  of  England,  of  whom  it  is 
only  necessary  to  mention  the  names  of  John  and  Charles 
Wesley,  who  arrived  in  Georgia  in  the  year  1  736.  These 
zealous  missionaries  labored  for  some  time  in  their  new 
field,  and  then  returned  to  England.  Previous  to  this  time, 
however,  the  principles  of  the  English  Establishment  had 
obtained  a  strong  foothold  in  the  province  of  New-York, 


PROTESTANT    EPISCOPAL    CHURCH.  21 

which  province,  up  to  the  year  1664,  had  been  subject  to 
Holland,  but  at  the  latter  period  was  surrendered  to  the 
British  arms.  During  the  Dutch  dynasty,  the  prevailing 
religion  was  the  Dutch  Reformed ;  but  after  the  surrender 
above  alluded  to,  the  principles  of  the  C  hurch  of  England 
began  to  make  very  sensible  inroads  upon  the  former  state 
of  things,  until  at  length  Episcopacy  became  the  established 
religion  of  the  province,  through  the  influence  of  Col. 
Fletcher,  at  that  time  the  English  Governor,  who,  being  a 
zealous  son  of  the  Church  of  England,  labored  efficiently 
for  its  success.  In  the  early  settlement  of  Virginia  by  the 
English,  most  of  the  immigrants  were  members  of  the 
Church  of  England,  and  having  been  adherents  of  the 
Pretender,  Charles  Stuart,  they  were  obliged  to  leave  their 
country  on  account  of  their  political  principles.  Thus  in 
different  colonies,  many  of  the  members  and  ministers  of 
the  Church  of  England  were  found  until  the  commencement 
of  the  revolutionary  war,  when  the  greater  part  of  the 
Episcopal  clergy,  being  unwilling  to  violate  their  oaths  of 
allegiance  to  their  sovereign,  George  III.,  left  their  fields 
of  labor  in  the  New  World,  and  returned  to  their  native 
land.  Some  of  the  more  pious  and  zealous,  however,  re- 
mained, and  among  them  a  few  native-born  Americans, 
who  had  been  educated  for,  and  inducted  into  the  ministry 
of  the  Episcopal  Church.  In  consequence  of  the  departure 
of  the  ministers  above  alluded  to,  many  of  the  churches 
were  left  without  the  ordinances,  and  as  there  was  no 
American  bishop  to  ordain  ministers,  a  necessity  arose  for 
the  consecration  of  a  bishop  or  bishops,  who  might  be 
able  to  confer  ordination  upon  candidates  for  the  ministry 
in  America.  After  the  cessation  of  hostilities  and  the 
declaration  of  peace  between  Great  Britain  and  the  United 
States,  measures  were  taken  to  secure  the  episcopacy  for 
2*^ 


22  PROTESTANT   EPISCOPAL    CHURCH. 

America.  In  1Y82,  Rev.  Samuel  Seabury  was  duly  au- 
thorized by  the  New-England  clergy  to  proceed  to  England, 
and  obtain  the  episcopacy  in  his  own  person.  He  accord- 
ingly applied  to  the  Bishop  of  London  for  consecration. 
The  latter,  however,  hesitated  on  account  of  legal  impedi- 
ments, and  Doctor  Seabury  repaired  to  Scotland,  where  he 
was  more  successful,  being  there  consecrated  bishop  by 
three  Bishops  of  the  Scottish  Episcopal  Church.  On  his 
return  to  America  in  1785,  a  General  Convention  of  minis- 
ters and  laymen  met  in  Philadelphia,  but  the  majority  of 
the  Convention  did  not  seem  to  be  satisfied  with  the  valid- 
ity of  Bishop  Seabury 's  consecration  by  the  non-juring 
Bishops  of  Scotland.  Measures  were  accordingly  adopted 
for  the  purpose  of  securing  the  episcopate  through  the 
English  Bishops.  A  committee  was  appointed  to  corre- 
spond with  the  latter  on  this  subject,  and  at  length,  through 
the  efforts  of  the  English  Bishops,  an  act  of  Parliament 
was  passed,  authorizing  the  consecration  of  bishops  for 
America  by  the  Bishops  of  the  Church  of  England.  At  a 
subsequent  Convention  of  the  American  clergy,  Dr.  Samuel 
Provoost,  of  New-York,  and  Dr.  William  White,  of  Phila- 
delphia, were  selected  as  the  candidates  for  episcopal 
consecration.  They  immediately  proceeded  to  England, 
and  on  the  4th  day  of  February,  1*787,  were  duly  set  apart 
to  the  episcopacy  by  four  Bishops  of  the  Church  of  Eng- 
land. On  their  return  to  America,  they  were  unanimously 
received  as  the  Bishops  of  the  American  Church.  Their 
number  was  shortly  after  increased  by  the  addition  of  a 
third  Bishop,  (Madison,)  who  had  also  obtained  the  epis- 
copacy in  England  at  the  request  of  the  clergy  in  Virginia. 
Thus  in  1791  the  Protestant  Episcopal  Church  in  America 
became  in  all  respects  fully  organized  as  an  independent 
body,  having  the  requisite  number  of  bishops  within  her 


PROTESTANT    EPISCOPAL    CHURCH.  23 

own  pale  to  confer  consecration,  and  perpetuate  the  episco- 
pal succession.  Since  the  complete  organization  of  the 
Church  as  above  related,  the  number  of  her  bishops,  clergy 
and  members  has  been  constantly  increasing  until  the  pres- 
ent time. 

DOCTRINES. 

The  doctrines  of  the  Protestant  Episcopal  Church  are 
found  condensed  in  the  Thirty-nine  Articles  of  Religion  as 
contained  in  the  Book  of  Common  Prayer.  As  we  have 
not  space  for  the  insertion  of  these  articles,  and  as  nearly 
all  our  readers  will  probably  have  access  to  them,  it  will 
be  necessary  only  to  remark,  that  this  Church  believes  in 
all  tlie  fundamental  points  of  doctrine  for  which  the  differ- 
ent denominations  contend.  In  regard  to  the  great  points 
of  difference  between  Calvinists  and  Arminians,  the  Articles 
of  the  Church  seem  to  coincide  with  the  views  of  the  former, 
especially  in  regard  to  foreordination.  Many  of  her 
ablest  divines,  however,  deny  that  such  is  the  doctrine  of 
the  Church,  and  contend  that  her  Articles  from  the  begin- 
ning were  designed  to  teach  the  doctrine  of  general  redemp- 
tion. Let  this  be  as  it  may,  if  we  may  be  allowed  to  hazard 
an  opinion  in  relation  to  the  belief  of  the  Church  on  the 
above  points,  it  is,  that  while  her  Articles  are  seemingly 
Calvinistic,  the  larger  portion  of  members  and  ministers  in 
the  Protestant  Episcopal  Church  in  the  United  States  are 
believers  in  the  doctrine  that  Christ  died  for  all  men.  The 
Protestant  Episcopal  Church  in  the  United  States,  as 
well  as  the  Church  of  England,  has  been  unfortunately  di- 
vided into  what  are  usually  called  the  **  High  Church" 
and  "  Low  Church"  parties ;  or,  as  they  are  at  other  times 
denominated,  the  "  Puseyites"  and ''Evangelicals."  The 
Puseyites,  or  High  Churchmen,  are  accused  by  the  Low 
Churchmen  of  being  exclusive  in  their  views,  and  bigoted 


24  PROTESTANT   EPISCOPAL    CHURCH. 

in  their  opinions ;  as  even  manifesting  a  disposition  to  re- 
turn to  the  ceremonies,  superstitions,  and  corruptions  of 
the  Church  of  Rome  ;  while  the  Low  Church  party  are  ac- 
cused on  the  other  hand  of  being  too  liberal  and  charitable 
towards  other  bodies  of  Christians,  and  as  being  themselves 
somewhat  fanatical  and  enthusiastic.  This  division  of 
feeling  and  views  extends  itself  through  all  ranks,  from  the 
private  members  up  to  the  highest  dignitaries  of  the  Church. 
The  question  whether  the  Episcopal  Church  believes  in 
an  instantaneous  change  of  heart  may  be  answered  in  the 
negative.  She  teaches  beyond  doubt  the  doctrine  of  bap- 
tismal regeneration,  although  on  this  and  other  points  there 
are  a  variety  of  views  and  opinions  entertained  by  her 
ministers  and  members.  This  Church  as  a  whole  denies 
the  existence  of  any  other  Protestant  C  hurch  but  herself, 
and  maintains  that  all  other  professed  Churches  are 
schismatical,  and  mere  sects;  their  ministers  being  without 
ordination,  and  their  members  being  without  the  ordinances 
or  sacraments  of  Christianity.  Hence  it  is  not  the  practice 
of  her  ministers  to  recognize  any  clergyman  of  other 
Protestant  denominations  as  a  gospel  minister,  by  exchang- 
ing those  ministerial  courtesies  so  common  among  ministers 
of  other  Churches. 

CHURCH    GOVERNMENT. 

In  church  government,  as  her  name  imports,  the  Prot- 
estant Episcopal  Church  is  episcopalian,  but  not  in  the 
same  sense  in  which  the  Church  of  Rome  is  such.  In  the 
latter,  all  power  emanates  from  the  Bishop  of  Rome,  and  is 
conveyed  through  the  other  bishops  and  inferior  clergy. 
In  the  former  the  episcopal  power  is  derived  partly  from 
their  consecration,  and  partly  from  the  General  and  Dio- 
cesan Conventions  of  the  Church,  in  which  the  clergy  and 
lay  delegates  meet  from  time  to  time.     The  Bishop  before 


PROTESTANT   EPISCOPAL    CHURCH.  25 

consecration  must  be  elected  by  a  Diocesan  Convention, 
but  is  not  amenable  to  said  Convention  for  his  moral  con- 
duct, but  to  all  the  Bishops  as  his  peers,  who,  being  met  in 
solemn  conclave,  form  a  high  court  for  the  trial  of  one  of 
their  number,  and  may  censure,  suspend,  or  degrade  the 
accused  Bishop.  The  House  of  Bishops  meets  triennially 
in  conjunction  with  the  General  Convention  of  the  Church. 
They  sit  as  a  separate  house,  and  all  questions  emanating 
from  the  lower  house  must  receive  the  approbation  of  the 
upper  house  before  becoming  laws  of  the  Church.  The 
Diocesan  Conventions  are  held  annually.  These  are  com- 
posed of  all  the  clergy  within  the  bounds  of  the  diocese, 
and  lay  delegates  from  each  organized  church.  The  Bishop 
of  the  diocese  is  President  of  the  Convention.  This  body 
regulates  all  ecclesiastical  matters  relating  to  the  churches 
within  its  bounds.  The  lay  delegates  are  chosen  by  the 
vestry  of  each  church,  composed  of  wardens,  with  the 
minister  or  rector  as  president  thereof.  The  principal 
part  of  the  business  of  the  vestry  relates  to  the  tem- 
poral matters  of  the  church.  The  lay  members,  excepting 
those  belonging  to  the  vestry,  have  no  voice  in  regard  to 
any  matter  relating  to  the  order  or  discipline  of  the  church. 
The  minister  possesses  the  sole  power  of  excommunicating 
a  member,  the  latter  having  an  appeal  to  th^  Bishop. 

MANNER    OF   WORSHIP. 

The  worship  of  the  Protestant  Episcopal  Church  consists 
in  the  use  of  the  liturgy  found  in  her  Book  of  C  ommon  Prayer. 
From  this  form  of  prayer  and  worship  no  clergyman  has  a 
right  to  deviate,  or  to  introduce,  or  use  any  other  form  of  ser- 
vice than  the  one  set  forth  in  the  liturgy,  excepting  such  oc- 
casional prayers  or  thanksgivings  as  may  be  set  forth  by  the 
Bishop  from  time  to  time,  for  the  use  of  the  members  and  min- 
isters on  certain  festivals  or  fasts  of  a  special  or  national  char- 


26  PROTESTANT    EPISCOPAL    CHURCH. 

acter.  In  addition  to  the  services  found  in  the  form  of  morn- 
ing and  evening  prayer,  as  the  prescribed  mode  of  worship, 
there  is  usually  a  written  sermon  read  by  the  minister  ;  who 
during  the  reading  of  the  prayers  wears  a  white  muslin  sur- 
phce,  and  during  the  reading  of  the  sermon  a  black  silk 
robe, — the  former  signifying  his  calling  as  a  priest  to  make 
intercession  for  the  sins  of  the  people,  and  the  latter  being 
significant  of  his  prophetic  character  as  a  teacher  of  divine 
truth.  The  Episcopalians  practise  the  rite  of  confirmation, 
which  can  be  celebrated  only  by  the  Bishop  in  person,  who 
lays  his  hands  upon  the  head  of  each  candidate,  and  invokes 
upon  him  the  blessing  of  Heaven.  This  Church  also  observes 
a  number  of  feasts  and  fasts,  the  chief  of  which  are  Christ- 
mas, Ash  Wednesday,  the  forty  days  of  Lent,  Good  Friday, 
and  Easter.  Ash  Wednesday  is  the  beginning  of  the  sea- 
son of  Lent,  the  latter  being  commemorative  of  the  tempta- 
tion of  Christ  in  the  wilderness.  Good  Friday  is  the 
anniversary  of  Christ's  crucifixion,  and  Easter  Sunday  of 
his  resurrection.  In  the  most  of  their  churches  they  use 
organs.  They  generally  have  two  pulpits  or  reading  desks, 
one  for  the  reading  of  the  liturgy,  and  the  other  for  the 
delivery  of  the  sermon.  They  have  also  a  chancel  and 
altar,  or  communion  table.  The  communicants  receive  the 
Lord's  Supper  in  a  kneeUng  position. 

STATISTICS. 

The  Episcopalians  have  several  colleges  and  literary  in- 
stitutions under  their  care  and  patronage.  Among  the 
former  may  be  named,  Columbia  College,  New- York;  St. 
Paul's  College,  Long  Island;  Geneva  College,  Geneva,  N. 
Y.;  Washington  College,  Hartford,  Conn. ;  Kenyon  College, 
Ohio;  Jubilee  College,  Ilhnois ;  and  Kemper  College, 
Missouri.  The  Theological  Seminaries  attached  to  the 
Church  are  the  General  Theological  Seminary  in  New- York, 


METHODIST    EPISCOPAL    CHURCH.  27 

one  in  Virginia,  and  one  in  Ohio.  They  have  likewise  Mis- 
sionary, Sunday-school,  Tract,  and  Education  Societies,  with 
various  other  institutions  designed  to  enlighten  the  igno- 
rant, or  relieve  the  distressed.  They  have  also  several 
ably  conducted  periodicals,  weekly,  monthly,  and  quarterly. 
They  have  a  number  of  missionaries  in  foreign  lands, — in 
China,  Africa,  and  other  portions  of  the  eastern  continent, 
and  a  number  among  the  Indians  and  destitute  portions  of 
our  own  country. 

The  number  of  dioceses  in  the  United  States  is  at  present 
31 ;  Bishops,  28  ;  Ministers  employed,  1334 — unemployed, 
219  ;  Communicants,  about  70,000. 


ARTICLE     III. 

METHODIST   EPISCOPAL   CHURCH. 

HISTORY. 

This  branch  of  the  Church  of  Christ,  was  organized  in 
Baltimore,  Maryland,  on  the  25th  day  of  December,  1784. 
Methodism,  so  called,  claims  the  Rev.  John  Wesley  as  its 
founder.  When  it  is  said  that  Wesley  was  the  founder  of 
Methodism,  it  is  not  meant  that  he  was  the  author  of  the  doc- 
trines embraced  by  the  Methodist  Church,  or  that  he  was 
in  fact  the  sole  founder  and  originator  of  the  entire  system  ; 
but  that,  under  God,  he  was  instrumental  in  raising  up 
from  among  those  who  at  first  served  to  compose  the  **  filth 
and  offscouring  of  the  earth,"  and  who  were  the  very  dregs 
of  civilized  society,  a  people  redeemed,  sanctified,  saved  ; 
a  people  mighty,  numerous,  intelligent  ;  a  people  prosper- 
ous, grateful,  and  happy. 

The  year  1729  will  ever  be  memorable  for  the  first  ap- 


28  METHODIST    EPISCOPAL    CHURCH. 

pearance  of  that  wonderful  system  denominated  Methodism. 
About  this  time  the  Rev.  John  Wesley,  A.  M.,  Fellow  of 
Lincoln  College  in  the  University  of  Oxford,  England,  being 
led  to  lament  the  general  state  of  religious  apathy  in  the 
Church  of  England,  of  which  he  was  a  regularly  ordained 
presbyter,  associated  with  himself  a  few  of  his  more  seri- 
ously-disposed college  friends,  and  with  them  met  every 
Thursday  evening  for  the  purpose  of  prayer,  and  mutual 
religious  instruction  and  edification.  Soon  their  number 
was  enlarged  by  the  addition  of  other  serious  persons,  who 
obtained  permission  to  meet  with  them.  Shortly  after  it  had 
become  generally  known  that  this  little  band  of  Christians 
met  thus  frequently  for  such  an  object,  and  being  remarka- 
bly strict  and  methodical  in  their  outward  deportment,  either 
out  of  compliment  or  derision,  the  name  ''Methodist''  was 
applied  to  them,  by  which  name  they  have  ever  since  been 
known.  They  also  acquired  the  name  of  the  **  Godly  Club," 
which  name,  whether  intended  as  a  reproach  or  as  a  com- 
pliment, had  but  little  effect  upon  the  minds  of  the  sincere 
inquirers  after  truth.  Soon  large  numbers  attended  these 
weekly  meetings,  and  at  length  regular  classes  were  formed, 
and  societies  organized  in  different  parts  of  the  kingdom, 
principally  however  among  the  poor,  benighted,  and  neg- 
lected colliers  of  Cornwall. 

From  England,  Methodism  spread  into  Ireland  and 
Scotland,  and  in  the  year  1Y66  was  introduced  into 
America,  by  a  company  of  poor  Irish  emigrants,  who 
landed  at  ISTew-York,  and  composed  the  first  Methodist 
society  in  the  New  World,  under  the  supervision  of  Mr. 
Philip  Embury,  a  local  preacher  who  accompanied  the  above 
emigration  from  Ireland.  Mr.  Embury's  first  sermon  in 
America  was  delivered  to  a  congregation  composed  of  only 
five  persons.     The  congregation,  however,   soon  became 


METHODIST    EPISCOPAL    CHURCH.  29 

larger  by  the  attendance  of  others,  who  had  heard  of  the 
strange  doctrines  taught  by  Embury,  which  induced  the 
feeble  society  to  rent  a  room  for  a  place  of  worship.  Soon 
after,  they  were  visited  by  another  local  preacher,  in  the 
person  of  Captain  Webb,  of  the  British  army,  who,  being 
stationed  in  Albany,  heard  of  the  existence  of  the  society  in 
New- York,  and  being  anxious  to  encourage  them,  went  to 
their  place  of  worship,  and  making  himself  known  to  them 
as  a  brother  in  Christ,  and  not  as  a  "  messenger  of  Satan," 
preached  to  them  in  his  regimental  uniform,  with  his  sword 
lying  on  a  table  before  him.  The  appearance  of  a  com- 
missioned officer  in  such  a  novel  position  as  a  Methodist 
preacher,  naturally  created  much  curiosity,  while  it  gave 
the  small  society  a  tone  of  respectability  which  served  fur- 
ther to  extend  its  influence.  The  society  was  soon  under 
the  necessity  of  securing  a  still  larger  place,  wherein  to 
accommodate  the  congregation.  They  accordingly  hired  a 
large  rigging  loft,  which  they  fitted  up  as  a  place  of  wor- 
ship, and  in  the  meantime  Capt.  Webb  extended  his  labors 
to  Long  Island  and  Philadelphia.  It  soon  became  appa- 
rent that  a  house  of  worship  in  New-York  was  needed,  to 
accommodate  the  constantly-increasing  congregation ;  and 
although  the  society  was  still  small  and  feeble,  and  withal 
poor,  they  nevertheless  succeeded  in  erecting  a  handsome 
chapel  in  John  street,  capable  of  seating  1,700  persons, 
which  they  called  Wesley  Chapel,  and  the  first  sermon 
preached  in  this  chapel  was  by  Mr.  Embury,  Oct.  30th, 
1768.  Thus  far  we  find  Methodism  established  on  the 
Western  Continent,  a  congregation  collected,  and  a  church 
built,  without  the  aid  of  a  regular  minister,  or  even  the 
knowledge  of  Mr.  Wesley,  but  simply  through  the  instru- 
.  mentality  of  one  or  two  local  preachers.  About  a  year 
after  the  opening  of  the  chapel  in  John  street,  two  mis- 


30  METHODIST   EPISCOPAL    CHURCH. 

sionaries  sent  over  by  Mr.  Wesley, — Richard  Boardraan  and 
Joseph  Pilmoor, — arrived  in  America.  The  former  took 
charge  of  the  society  in  New- York,  and  the  latter  repaired  to 
Philadelphia.  Great  crowds  went  to  hear  the  new  mission- 
aries, and  while  they  were  laboring  in  connection  with  Em- 
bury and  Webb  in  the  north,  Robert  Strawbridge,  a  local 
preacher  from  Ireland,  was  busily  engaged  in  planting  Meth- 
odism in  Maryland.  Two  years  after  the  arrival  of  the 
above  missionaries,  Mr.  Wesley  sent  over  two  others,  Fran- 
cis Asbury  and  Richard  Wright,  the  former  as  superinten- 
dent of  all  the  societies  raised  in  America.  From  this  time 
the  work  of  itinerating  went  on  successfully,  until  all  the 
Atlantic  portions  of  the  territory  were  visited  more  or  less. 
In  17*73,  Mr. Thomas  Rankin  was  appointed  by  Mr.  Wesley 
to  supersede  Mr.  Asbury  in  the  superintendency  of  the  so- 
cieties, who  having  arrived,  called  the  first  ministerial  con- 
ference together,  which  was  held  in  Philadelphia,  July  4th, 
1113.  There  were  ten  travelling  preachers  present,  who 
reported  the  number  of  members  to  be  1,160.  Tlie  next 
year  the  preachers  were  seventeen  in  number,  and  the  mem- 
bers 2,073.  Soon  after  this  the  revolutionary  war  com- 
menced. Some  of  the  preachers  returned  to  England,  but 
Mr.  Asbury  remained  at  his  post.  On  account  of  his  sup- 
posed attachment  to  the  royal  cause,  himself  and  other 
preachers  were  much  persecuted  and  maltreated ;  but  some 
of  the  most  ardent  friends  of  the  Revolution,  who  had  an 
opportunity  of  knowing  his  real  political  sentiments,  secreted 
him  when  necessary,  until  the  storm  blew  over.  At  length 
the  war  ceased,  and,  strange  as  it  may  appear,  it  was  found 
at  its  close  that  the  preachers  had  increased  to  forty-three, 
and  the  number  of  members  to  nearly  14,000.  After 
the  acknowledgment  of  American  independence  in  1784, 
Mr.  Wesley  provided  a  form  of  discipline  and  church  ser- 


METHODIST    EPISCOPAL    CHURCH.  31 

vice  for  his  societies  in  America.  He  also  set  apart  Thomas 
Coke,  LL.  D.,  a  presbyter  of  the  Church  of  England,  as 
superintendent  or  Bishop  of  the  Church  that  was  soon  to  be 
duly  organized  as  such.  He  also  authorized  him  to  set 
apart  Mr.  Asbury  as  joint  superintendent.  On  the  Doc- 
tor's arrival  in  America,  with  two  other  preachers  from 
England,  he  met  the  Conference  in  Baltimore,  where,  on  the 
25th  of  December,  1784,  the  Methodist  Episcopal  Church 
in  the  United  States  was  duly  organized.  At  this  Confer- 
ence Mr.  Asbury  was  ordained  deacon,  elder,  and  bishop. 
Twelve  other  persons  were  also  ordained  elders,  and  three 
were  ordained  deacons.  Soon  after  the  organization  of  the 
Church,  it  became  inconvenient  for  all  the  preachers  to  meet 
in  one  body ;  hence  several  Annual  C  onferences  were  formed, 
and  in  1792  the  first  General  Conference,  composed  of  all 
the  travelling  elders,  was  held.  At  this  C  onference  a  small 
secession,  called  the  "  O'Kelly  Secession,"  took  place  ;  the 
seceders  taking  the  name  of  "  Republican  Methodists." 
This  latter  body  soon  lost  its  identity,  however,  and  became 
merged  in  the  *'  Christian"  or  Unitarian  Baptist  denomina- 
tion. From  this  period  until  the  year  1812,  the  increase  of 
preachers  was  such  that  at  the  latter  period  it  was  consid- 
ered inconvenient  for  all  the  travelling  elders  to  meet  to- 
gether in  General  Conference  ;  hence  arose  a  necessity  for 
a  delegated  General  Conference,  which  body,  in  its  delegated 
capacity,  met  for  the  first  time  in  May,  of  the  above  year, 
and  which  has  continued  to  meet,  to  the  present  time,  on 
the  first  of  May  quadrennially.  In  1830  another  secession 
from  tlie  M.  E.  Church  took  place,  which  resulted  in  the 
formation  of  the  Protestant  Methodist  Church.  (See  Art. 
yi.)  In  1843  still  another  secession  took  place,  which  re- 
sulted in  the  organization  of  the  Wesleyan  Methodist  Church. 
(See  Art.  VII.)  In  the  year  1844,  during  thesession  of  the 


32  METHODIST   EPISCOPAL    CHURCH. 

General  Conference  in  the  city  of  New- York,  a  division  or 
separation  of  the  Church  was,  by  the  delegates  from  the 
slave-holding  portions  of  the  same,  thought  to  have  become 
necessary,  and  even  inevitable,  and  measures  were  adopted 
in  anticipation  of  that  event,  to  secure  to  the  Southern 
portion  of  the  Church  its  legal  rights  and  immunities.  The 
necessity  of  separation  arose  from  the  different  views  en- 
tertained by  the  Northern  and  Southern  delegates,  on  the 
subject  of  American  slavery.  The  measures  of  the  above 
Conference  prepared  the  way  for  a  formal  separation,  or 
withdrawal,  of  the  Southern  portion  of  the  Church  from 
the  jurisdiction  of  the  General  Cdhference  of  the  M.  E. 
Church,  and  the  formation  of  the  General  Conference  of 
the  Methodist  Episcopal  Church,  South,  in  the  year  1846. 
(See  Art.  IV.)  Since  the  above  period,  a  "border"  strife 
has  disturbed  more  or  less  the  peace  of  both  portions  of  the 
Church,  while  the  number  of  ministers  and  members,  on 
either  side  of  the  hne,  has  been  constantly  increasing  from 
year  to  year. 

DOCTRINES. 

The  doctrines  of  the  Methodist  Episcopal  Church  are 
partly  embraced  in  the  Twenty-five  Articles  of  Religion, 
found  in  the  Book  of  Discipline.  These  articles  were  nearly 
all  selected  from  among  the  Thirty-nine  Articles  of  the 
Church  of  England,  and  embrace  most  of  the  fundamental 
points  of  Methodist  theology.  There  are,  however,  other 
leading  points  of  doctrine  not  clearly  set  forth  in  the  above 
articles,  which  are  taught  in  the  standard  writings  of  the 
Church,  which,  while  it  renders  it  unnecessary  to  transfer  the 
articles  to  the  pages  of  this  work,  requires  a  brief  statement 
of  all  the  peculiar  tenets,  as  taught  in  Wesley's  Sermons, 
and  other  acknowledged  standard  works.  On  the  Being 
and   Perfections   of  God  ;    the  authenticity  of  the   Holy 


METHODIST   EPISCOPAL    CHURCH.  33 

Scriptures  ;  the  Divinity  of  Jesus  Christ  ;  the  Trinity  in 
Unity ;  the  vicarious  nature  of  the  atonement ;  the  doctrine  of 
endless  rewards  and  punishments,  the  Methodists  beheve 
as  do  all  other  orthodox  Churches.  In  reference  to  the 
extent  of  the  atonement,  they  take  broad  Arminian  ground, 
believing  that  Jesus  Christ,  by  the  grace  of  God,  "  tasted 
death  for  every  man,"  and  that  all  men  might  be  saved  if 
they  would.  They  beheve  also  in  the  necessity  of  a  change 
of  heart,  and  in  a  life  of  obedience  to  the  commands  of  God. 
They  believe"' in  the  possibility  and  necessity  of  hohness  of 
heart  and  life  ;  of  being  made  pure  from  all  voluntary 
sin,  internal  and  external.  They  believe  that  God  vouch- 
safes the  direct  witness  of  his  Spirit  to  those  who  are  adopted 
into  his  family,  by  which  Spirit  they  are  able  to  cry,  **  Abba, 
Father."  They  believe  in  the  possibility  of  total  and  final 
apostasy,  so  much  so,  as  that  the  purest  saint  on  earth 
may  become  a  "  castaway,"  and  be  lost  in  perdition.  They 
believe  in  the  certain  salvation  of  all  persons  dying  in  infancy 
or  idiocy.  As  it  relates  to  baptism,  they  believe  that  adults 
and  infants  are  both  proper  subjects  of  the  ordinance ;  and 
as  it  relates  to  the  mode,  they  admit  of  the  validity  of  sprink- 
ling, pouring,  and  immersion,  or  indeed  the  application  of 
water  in  any  becoming  mode.  While  they  reject  the  doc- 
trine of  baptismal  regeneration,  they  beheve  that  justifica- 
tion is  by  faith  alone  ;  that  while  faith  is  the  only  condition 
of  justification,  good  works  are  the  certain  fruit  of  genuine 
faith :  hence  the  necessity  of  a  holy  hfe  is  largely  insisted 
upon,  as  an  exponent  of  that  faith  which  works  by  love  and 
purifies  the  heart.  These  are  the  leading  doctrines  of  the 
Methodist  Episcopal  Church,  and  indeed  of  every  branch 
of  the  Methodist  family  in  every  portion  of  the  world. 


34  METHODIST    EPISCOPAL    CHURCH. 

CHURCH  GOYERNMENT. 

The  M.  E.  Church,  in  ecclesiastical  government,  is,  as 
its  name  implies,  episcopal,  but  not  in  the  sense  in  which 
the  Roman  Catholic  Church  is  episcopal,  nor  yet  in  the 
sense  in  which  the  Protestant  Episcopal  Church  is  episcopal. 
The  episcopacy  of  the  M.  E.  Church  is  what  may  be  called 
a  moderate  2^reshyterian  episcopacy,  all  the  powers  of  the 
bishops  originating  from,  and  being  continued  by,  the  pres- 
bytery or  eldership  of  the  Church,  as  represented  in  the 
General  Conference.  They  are  elected  for  life,  or  during 
good  behavior,  and  for  cause  may  at  any  time  be  suspended 
from  the  exercise  of  their  functions,  and  even  be  expelled 
from  the  Church.  It  is  the  duty  of  the  Bishops  to  preside 
in  the  General  and  Annual  Conferences  ;  to  station  the 
presiding  elders  and  preachers  ;  to  travel  through  the 
connection,  and  oversee  the  spiritual  concerns  of  the  Church. 
The  officer  next  in  dignity  to  the  Bishop  is  the  'Presiding 
Elder,  who  has  charge  for  the  time  being  of  a  local  dis- 
trict, embracing  within  its  bounds  a  number  of  stations  or 
circuits,  each  of  which  he  is  expected  to  visit  quarterly. 
The  next  highest  office  is  that  of  Preacher  in  Charge,  who, 
as  the  name  imports,  has  the  charge  or  pastoral  care  of  a 
circuit  or  station.  In  connection  with  the  preacher  in 
charge,  there  are  sometimes  one  or  two  other  preachers 
associated,  as  his  assistants  ;  these  are  called  junior  preach- 
ers. The  above  three  offices,  Bishop,  Presiding  Elder,  and 
Preacher  in  Charge,  are  the  only  executive  otHces  in  the 
Church.  But  aside  from  these  executive  offices,  there  are 
several  grades  in  the  ministry,  as  Bishop,  Elder,  Deacon, 
and  Preacher.  The  Bishops  ordain  other  bishops,  as  also 
elders  and  deacons.  The  Elders  assist  in  the  ordination 
of  other  elders,  and  may  in  certain  cases  ordain  even  a 
bishop.     They  also  administer  all  the  sacraments  of  the 


METHODIST   EPISCOPAL    CHURCH.  35 

Church.  The  Deacons  preach,  baptize,  and  solemnize 
matrimony  in  the  absence  of  an  elder.  The  Preachers^ 
not  being  ordained,  have  simply  license  to  preach  the 
gospel.  There  is  also  an  inferior  grade  of  preachers  called 
Exhorters,  who  have  liberty  to  hold  meetings  and  call  sin- 
ners to  repentance.  Besides  the  above  grades  in  the  min- 
istry, there  are  different  relations  which  each  minister  may 
hold  to  the  Church  or  Conference.  A  bishop,  elder,  or 
deacon  may  be  either  effective,  supernumerary,  or  superan- 
nuated ;  an  elder,  deacon,  or  preacher,  may  be  either 
travelling  or  local ;  and  so  perfect  is  the  system,  that  each 
ofi&cer  knows  his  place  and  his  appropriate  duties  so  fully 
as  to  prevent  his  interfering  in  any  respect  with  the  duties 
and  privileges  of  others.  Besides  the  above  ministerial 
offices,  there  are  others  of  a  lesser  grade,  but  of  equal  im- 
portance to  the  vital  interests  of  the  Church  ;  such  are  the 
offices  of  Class  Leader  and  Steward.  The  Class  Leader 
has  the  charge  of  a  portion  of  tlie  church  within  the  bounds 
of  a  circuit  or  station,  and  is,  in  the  absence  of  the  minister, 
the  spiritual  adviser  of  the  members  of  his  class,  whom  he 
is  required  to  meet  once  a  week  to  advise,  reprove,  comfort 
or  exhort,  as  occasion  may  require.  The  Stewards  have 
charge  of  the  financial  interests  of  the  church,  and  make 
provision  for  the  support  of  the  ministry,  (fee.  That  the 
reader  may  perceive  at  a  glance  the  relation  that  each  of 
these  officers  and  ministers  sustain  to  each  other,  we  will 
recapitulate  in  proper  order  :  1st,  Bishop  ;  2d,  Presiding 
Elder  ;  3d,  Travelling  Elder ;  4th,  Travelling  Deacon  ;  5th, 
Travelling  Preacher  ;  6ih,  Local  Elder  ;  Tth,  Local  Dea- 
con ;  8th,  Local  Preacher;  9th,  Exhorter  ;  10th,  Class 
Leader;   11th,  Steward  ;  12th,  Trustee. 

Having    mentioned   the   difterent   offices   in   the  M.  E. 
Church,  we  now  proceed  to  speak  of  the  different  ecclesias- 


36  METHODIST    EPISCOPAL    CHURCH. 

tical  bodies  found  in  the  same.  The  first  and  highest  is 
the  General  Conference,  composed  at  present  of  one  elder 
for  every  twenty-one  members  of  an  Annual  Conference. 
Its  powers  are  elective,  legislative,  executive,  and  judicial. 
Secondly,  The  Annual  Conference,  composed  of  elders  and 
deacons.  Its  powers  are  executive  and  judicial,  but  only 
so  far  as  its  own  members  are  concerned,  except  in  cases  of 
appeal,  and  possessing  no  legislative  powers  whatsoever. 
Thirdly,  The  Quarterly  Conference,  composed  of  the  trav- 
elling and  local  ministers,  the  preachers,  exhorters,  lead- 
ers and  stewards,  within  the  bounds  of  a  circuit  or  station. 
Its  powers  are  also  executive  and  judicial,  as  it  takes  cog- 
nizance of  the  moral  conduct  of  local  ministers  and  preach- 
ers. This  latter  body  is  of  immense  importance  to  the 
Church,  for  here  all  preachers  and  exhorters  are  hcensed; 
all  recommendations  for  admission  to  the  travelling  connec- 
tion must  issue  from  this  body,  and  without  such  recom- 
mendation no  person  can  be  admitted  to  the  travelling 
connection.  This  body  must  also  recommend  the  ordina- 
tion of  every  local  preacher  before  such  ordination  can  be 
granted  ;  and  here,  too,  local  ministers  and  preachers  and 
unordained  travelling  preachers  (if  not  members  of  an 
Annual  Conference)  may  be  tried,  suspended,  or  expelled. 
To  this  body  also  appeals  lie  from  members  of  the  Church, 
who  have  been  expelled  by  the  same.  This  body  has  also 
the  power  of  fixing  the  amount  necessary  for  the  support 
of  the  minister  or  ministers  laboring  within  its  bounds. 
Fourthly.  The  next  body  is  the  Church  or  Society  in  any 
given  place.  To  this  body  belongs  the  power  of  judging  of 
the  fitness  of  persons  for  membership  in  the  church,  or  of 
their  guilt  in  order  to  expulsion.  In  large  societies,  how- 
ever, the  trial  of  delinquent  members  is  frequently  referred 
to  a  select  number,  a  majority  of  whom  may  determine  the 


METHODIST    EPISCOPAL    CHURCH.  37 

guilt  or  innocence  of  the  accused.  The  local  society  has 
also  the  control  of  the  church  property,  consisting  of  the 
church,  parsonage,  &c.,  which  property  is  held  by  a  Board 
of  Trustees,  elected  by  the  congregation  according  to 
the  laws  of  the  different  States  where  such  property 
hes  ;  or  where  the  laws  permit,  the  Trustees  are  nomi- 
Dated  by  the .  preacher  in  charge,  and  elected  by  the 
Trustees  already  in  office.  But  each  Board  of  Trus- 
tees, however  elected,  is  required  to  hold  the  property 
sacredly  in  trust  for  the  benefit  of  the  church,  according 
to  the  design  of  the  donors  and  the  deed  of  settlement. 
The  next  and  lowest  body  in  the  Church  is  the  Class, 
composed  generally  of  about  twelve  persons,  meeting  to- 
gether weekly  for  the  relation  of  Christian  experience  and 
mutual  edification.  The  class  has  the  power  to  recommend 
to  the  Quarterly  Conference  proper  persons  to  be  licensed 
as  preachers  or  exhorters,  and  no  person  can  be  licensed 
to  preach  or  exhort  without  the  previous  recommendation  of 
his  class,  or  at  least  of  a  leaders'  meeting.  When  a  mem- 
ber is  expelled  by  the  church  or  select  number,  he  may 
appeal  to  the  Quarterly  Conference.  When  a  local 
preacher  is  expelled  by  the  latter  body,  he  may  appeal  to 
the  Annual  C  onference  ;  and  when  a  travelling  minister  is 
expelled,  he  may  appeal  to  the  General  Conference.  A 
Bishop,  if  expelled,  has  no  appeal,  there  being  no  ecclesi- 
astical court  higher  than  the  one  expelling  him,  except  the 
bar  of  God. 

GENERAL  RULES. 

The  General  Rules  of  the  M.  E.  Church  are  so  well 
known  as  scarcely  to  need  a  reference  to  them.  Suffice  it  to 
say,  that  they  are  strict,  and  are  equally  binding  on  minis- 
ters and  members  from  the  highest  to  the  lowest.  Among 
these  rules  we  find  those   which  forbid   doing  harm   of 


38  METHODIST    EPISCOPAL    CHURCH. 

every  kind,  such  as  vending  or  using  spirituous  liquors ; 
enslaving  men,  women,  and  children  ;  brother  going  to  law 
with  brother ;  contracting  debts  without  the  probability  of 
paying  them  ;  smuggling,  and  usury.  These  rules  also 
enjoin  the  performance  of  good  works,  especially  those 
which  relate  to  the  temporal  and  spiritual  well-being  of  our 
fellow-men.  They  also  require  the  proper-  observance  of 
all  religious  duties,  whether  domestic,  social,  or  public. 

EDUCATION  IN  THE  METHODIST  EPISCOPAL   CHURCH. 

The  Methodist  Episcopal  Church  has  done  as  much  as 
could  have  been  reasonably  expected  of  it  in  the  cause  of 
education.  For  many  yeai's  in  the  earher  part  of  her 
history,  her  members  and  adherents  were  drawn  mostly 
from  the  poorer  classes  of  society,  and  her  ministers  mostly 
graduated  on  horseback,  while  travelHng  large  circuits,  em- 
bracing frequently  all  the  territory  within  the  limits  of  one 
or  more  counties,  or  perhaps  of  an  entire  State.  Under 
these  circumstances,  they  had  but  little  leisure  to  obtain  a 
classical  education.  Her  first  minister  who  graduated 
through  college  was  the  late  renowned  Doctor  Fisk.  In 
later  years,  however,  the  number  of  her  ministers  who  have 
obtained  a  thorough  classical  education  is  not  small,  as  her 
colleges  and  seminaries  can  testify.  Many  also  of  her 
clergy  who  have  not  been  favored  with  the  opportunity 
of  graduating  at  a  college  or  university,  have,  like  the  late 
Adam  Clarke,  LL.  D.,  acquired  in  a  more  private,  but  no 
less  perfect  manner,  a  respectable  classical  education  ;  and 
in  proportion  as  the  standard  of  education  has  been  raised 
among  the  ministry,  its  need  has  been  felt  among  the  mem- 
bership ;  one  evidence  of  v>'hich  is  furnished  by  the  large 
number  of  colleges  and  seminaries  of  learning  under  the 
patronage  of  the  M.  E.  Church. 


METHODIST   EPISCOPAL    CHURCH,  99 

MANNER   OF   WORSHIP   AND   USAGES. 

A  few  remarks  in  relation  to  the  peculiar  means  of  grace 
and  manner  of  worship  may  not  be  unacceptable  to  the 
general  reader.  Among  the  means  of  grace  enjoyed  by 
this  people  may  be  numbered, 

1st.  Public  Worship,  the  manner  of  performing  which  is 
prescribed  in  the  Book  of  Discipline,  and  consists,  when  on 
the  Lord's  day,  of  singing,  prayer,  reading  the  Scriptures 
of  the  Old  and  New  Testaments,  and  preaching. 

2d.  Class  Meetings.  These  are  held  weekly,  either  on 
the  Sabbath  or  on  week-day  evenings.  The  meeting  is 
opened  with  singing  and  prayer  by  the  class-leader,  who 
afterward  relates  his  own  experience  and  then  calls  on  each 
member  of  his  class  to  relate  his.  After  each  person  has 
related  his  present  feelings  and  determinations,  he  is  ad- 
vised, reproved,  exhorted,  or  encouraged,  as  his  circum- 
stances may  seem  to  require  ;  and  after  all  have  been  thus 
advised,  the  meeting  is  closed  by  prayer  in  behalf  of  each 
member  of  the  class.  Strangers  are  admitted  twice  or 
thrice,  but  not  oftener  without  violating  the  rules  of  the 
Church. 

3d.  Praijer  Meetings.  These  are  held  generally  twice  a 
week,  or  oftener,  and  are  conducted  by  the  minister  or  one 
of  the  official  members  of  the  church.  The  exercises  con- 
sist of  singing,  prayer,  and  exhortation,  in  which  all  the 
members  present,  male  and  female,  are  expected  to  take  a 
part. 

4th.  Love  Feasts.  These  are  held  quarterly  or  oftener,  and 
are  usually  held  in  connection  with  the  quarterly  meetings. 
The  exercises  are  opened  with  singing  and  prayer ;  then 
bread  and  water  are  circulated  among  the  members,  of  which 
each  one  partakes  as  a  token  of  Christian  love  and  unity. 
After  all  have  partaken,  an  opportunity  is  given  for  t^e 


40  METHODIST    EPISCOPAL    CHURCH. 

relation  of  Christian  experience,  which  is  occasionally 
enlivened  by  songs  of  praise.  The  meeting  continues  for 
an  hour  and  a  half,  and  is  closed  in  the  usual  form. 

5th.  Camp  Meetings.  These  are  usually  held  annually 
in  the  summer  season,  in  a  grove  or  forest,  in  some  central 
and  convenient  place.  The  members  from  the  different 
parts  of  the  Presiding  Elder's  district,  and  from  a  distance 
of  even  fifty  miles,  assemble  to  enjoy  this  '*  feast  of  taber- 
nacles." They  bring  with  them  their  canvas  tents,  pro- 
visions, cooking  utensils,  &c.  (fee.  The  tents  are  arranged 
in  a  circular  form  around  the  camp  ground.  At  one  end  is 
the  stand  or  pulpit,  fitted  so  as  to  accommodate  twenty  or 
thirty  ministers  with  seats.  In  front  of  the  stand  is  an  in- 
closure  called  the  altar  or  chancel,  fitted  up  with  seats  for 
the  penitent  seekers  of  salvation.  Beyond  the  altar  and  in 
front  of  the  stand  are  arranged  in  proper  order,  seats  for  the 
congregation,  who  when  seated  are  surrounded  on  either 
hand  by  the  circle  of  tents.  The  religious  exercises  consist 
of  preaching  five  or  six  times  each  day,  interspersed  with 
prayer,  singing,  exhortation,  (fee.  On  the  morning  of  the 
last  day  of  the  meeting  (which  usually  lasts  about  a  week) 
a  love  feast  is  held,  and  the  Lord's  Supper  is  frequently 
administered ;  and  before  dispersing  it  is  customary  for  all 
the  congregation  to  march  round  within  the  circle  of  tents 
in  solemn  procession,  singing  appropriate  farewell  hymns. 
After  marching  round  once  or  twice,  the  ministers  arrange 
themselves  in  front  of  the  stand,  and  receive  the  parting 
adieu  from  each  person  who  passes  before  them.  This 
scene  is  usually  very  solemn  and  interesting ;  and  after  all 
have  bidden  an  affectionate  farewell,  the  benediction  is  sol- 
emnly pronounced  by  the  Presiding  Elder,  and  all  immedi- 
ately strike  their  tents  and  retire  peacefully  and  happily  to 
their  homes. 


METHODIST    EPISCOPAL    CHURCH,  41 

6th.  Watch-night  Meetings.  These  occur  annually  on 
Christmas  or  New- Year's  eve ;  on  the  former,  to  hail  the 
conmencement  of  the  anniversary  of  the  Saviour's  birth, 
and  on  the  latter  to  bid  adieu  to  the  closing  year  and  wait 
the  ushering  in  of  the  new.  On  these  occasions  there  are 
usually  two  sermons,  interspersed  with  other  appropriate 
exercises.  On  New- Year's  eve,  as  the  hour  of  twelve 
passes  away,  all  kneel  down  in  solemn,  silent  prayer,  and 
make  a  new  dedication  of  themselves  to  God. 

Yth.  Band  Meetings.  These  select  meetings  are  still 
continued  in  some  portions  of  the  Church,  although  not  in 
general  use.  A  "  Band  "  consists  of  from  two  to  four  per- 
sons who  have  confidence  in  each  other.  The  members  of 
any  one  band  must  be  all  married  or  all  unmarried,  and  all 
male  or  all  female.  They  meet  once  a  week  to  converse 
on  purely  spiritual  subjects,  and  to  advise  and  encourage 
each  other. 

In  addition  to  these  ordinary  means  of  grace,  the  meet- 
ings of  the  General  and  Annual  Conferences,  and  the  dis- 
trict meetings  of  ministers  are  seasons  of  great  interest 
and  profit  both  to  preachers  and  people. 

STATISTICS. 

1st.  Literary  Institutions.  There  are  at  the  present 
time  under  the  patronage  of  the  Northern  portion  of  the 
Church,  three  Universities,  six  Colleges,  and  thirty-eight 
Seminaries,  Academies,  and  High  Schools,  and  one  Bibli- 
cal and  Theological  Institute  ;  the  latter  being  designed,  not 
to  maTce  ministers,  but  to  qualify  those  who  have  previously 
been  called  to  the  work.  Her  seminaries  of  learning  will 
favorably  compare  with  those  of  any  other  denomination 
in  moral  and  religious  influence,  and  also  in  regard  to  the 
number  of  students  and  course  of  study  required. 

2d.  Pei'iodical  Literature.     In  the  Northern  section  of 


42  METHODIST    EPISCOPAL    CHURCH. 

the  Churcli  there  are  regularly  published,  one  Quarterly 
Review,  one  ladies'  monthly,  six  weekly  papers,  having 
each  a  subscription  list  of  from  five  thousand  to  thirty 
thousand,  and  other  smaller  periodicals,  having  a  subscrip- 
tion list  of  from  fifty  to  one  hundred  thousand  each. 

3d.  Book  Concern  and  Printing  Office.  The  Book 
Room  at  New- York  possesses  a  capital  of  nearly  a  million 
of  dollars,  which  is  all  employed  in  publishing  books  and 
periodicals  at  so  cheap  a  rate  that  the  net  profits  of  the 
estabhshment  scarcely  reach  the  sum  of  $15,000  per 
annum,  while  the  capital  of  one  million,  if  loaned  on  inter- 
est at  7  per  cent.,  would  yield  an  annual  income  of 
$70,000.  But  such  is  the  demand  for  cheap  books  and 
papers,  that  only  about  two  per  cent,  is  realized.  The  Book 
Room  at  Cincinnati,  Ohio,  does  not  possess  so  large  a  capi- 
tal as  the  one  in  New- York,  but  is  equally  efficient  and 
liberal  in  its  prices.  Besides  the  above,  there  are  numer- 
ous Methodist  book  depositories  and  printing  offices  in 
diflerent  parts  of  the  Union.  The  number  of  distinct  works 
of  all  kinds,  including  Sunday-school  books  and  tracts, 
amounts  probably  to  nearly  two  thousand. 

4th.  Sunday-schools,  The  attention  paid  to  Sunday- 
school  instruction  may  be  inferred  from  the  fact  that 
there  are  no  less  than  7,000  schools,  71,000  teachers, 
and  nearly  400,000  Sunday-schoo?  scholars.  In  connec- 
tion with  this  department  of  the  work,  there  is  an  efficient 
Sunday-school  Union,  and  an  editor  of  Sunday-school  books 
and  periodicals. 

5th.  Missions.  The  Missionary  Society  of  the  Methodist 
Episcopal  Church  sustains  55  missionaries  in  foreign  fields 
of  labor,  with  469  domestic  or  home  missionaries.  About 
$100,000  are  annually  expended  in  this  department  of  the 
work.     The  foreign  missionaries  are  found  in  Africa,  China, 


METHODIST   EPISCOPAL    CHURCH..  43. 

Germany,  South  America,  California,  and  Oregon;  and  tbe 
domestic  among  the  Indians,  Germans,  French,  and  desti- 
tute portions  of  our  own  country. 

6th.  Clmrch  ProiMrty  and  Funds.  In  addition  to  the 
Book  Concerns  before  mentioned,  the  Church  possesses  a 
Chartered  Fund  of  some  840,000  ;  the  interest  of  which  is 
annually  given  to  aid  in  the  support  of  superannuated 
preachers,  and  the  widows  and  orphans  of  preachers,  and 
to  make  up  in  part  the  deficiencies  of  those  who  have 
failed  to  receive  an  adequate  support  on  their  circuits.  As 
some  misinformation  exists  in  relation  to  the  disbursement 
of  these  and  other  funds,  it  may  be  proper  to  append  a  few 
remarks  in  relation  thereto.  The  salary  of  a  minister  of 
the  Methodist  Episcopal  Church,  whether  bishop,  elder, 
deacon,  or  preacher,  is,  if  unmarried,  one  hundred  dollars 
and  board  ;  if  married,  two  hundred  dollars,  with  a  small 
allowance  for  each  child  under  fourteen  years  of  age.  His 
salary  is  raised  by  the  voluntary  contributions  of  the  peo- 
ple for  whose  benefit  he  labors  ;  but  if  they  do  not  feel 
inchned  to  raise  the  prescribed  amount  necessary  for  his 
support,  there  is  no  law,  civil  or  ecclesiastical,  which 
obliges  them  to  do  so.  Many  have  embraced  the  opinion, 
that  in  case  of  a  failure  on  the  part  of  the  people  to  raise 
the  minister's  salary,  he  may  fall  upon  the  Conference 
funds  for  the  entire  deficiency.  This  however  is  a  mistake 
which  ought  to  be  corrected.  The  Conference  funds  con- 
sist of  the  profits  of  the  Book  Concern,  the  interest  of 
the  Chartered  Fund,  the  proceeds  of  the  annual  fifth  col- 
lection, and  in  some  of  the  Conferences  the  interest  of  local 
funds,  to  a  small  amount.  To  afford  the  reader  correct 
information  in  relation  to  the  amounts  received  and  dis- 
bursed, we  will  give  statistics  as  taken  from  the  published 
Minutes  of  the  year  1848,  that  being  the  last  year  of  which 


44  METHODIST    EPISCOPAL    CHURCH. 

we  have  full  returns.  The  dividend  to  the  Annual  Confer- 
ences from  the  Book  Concern  was  $400  to  each  Conference. 
The  amount  received  from  the  Chartered  Fund  was,  by  each 
Conference,  $65.  The  average  amount  received  by  each 
Conference  from  the  fifth  collection  and  all  other  local 
funds,  was  $682,  making  a  total  of  $1,147  to  each  Con- 
ference, or  about  $33,000,  in  round  numbers,  to  all  the 
Conferences  in  the  connection.  Out  of  these  funds  about 
$60  were  appropriated  by  each  Conference  for  the  support 
of  the  five  Bishops.  In  addition  to  the  above  claimants 
there  were  in  1848  no  less  than  346  superannuated  or  worn- 
out  preachers,  188  widows  of  ministers,  and  about  300 
orphan  children  of  ministers,  making  in  all  839  claimants 
depending  upon  the  funds  of  the  Conference  for  a  support, 
so  far  as  the  Church  is  concerned.  By  dividing  the  total 
amount  of  the  funds  ($33,000)  by  the  number  of  actual 
claimants,  it  will  be  seen  that  a  mere  trifle,  scarcely  $40, 
could  on  an  average  be  disbursed  to  any  dependent  claim- 
ant, even  if  the  effective  laborers  did  not  receive  a  farthing ; 
which  is  in  fact  nearly  always  the  case,  except  in  some  few 
instances  where  relief  7nust  be  given,  and  when  so  granted, 
is  of  necessity  taken  from  the  small  pittance  which  would 
otherwise  be  given  to  the  worn-out  minister,  the  widow  or 
orphan. 

Tth.  Numbers.  In  the  Methodist  Episcopal  Church  there 
are  one  General  Conference;  twenty-nine  Annual  Confer- 
ences ;  one  hundred  and  seventy-one  Districts,  and  about 
three  thousand  Circuits  and  Stations.  There  are  five 
Bishops,  one  hundred  and  seventy-one  Presiding  Elders  ; 
about  four  thousand  Travelling  Preachers  ;  about  five  thou- 
sand Local  Preachers  :  making  from  the  latest  reports  an 
aggregate  of  9,138  ministers  and  preachers,  and  662,315 
members. 


METHODIST    EPISCOPAL    CHURCH,    SOUTH.  45 

For  further  information  in  regard  to  the  statistics  of  the 
Methodist  Episcopal  Church  in  the  United  States,  see  next 
Article,  in  which  the  total  number  of  ministers  and  mem- 
bers is  given. 


ARTICLE    IV. 
METHODIST  EPISCOPAL  CHURCH,  SOUTH. 

HISTORY. 

The  history  of  this  branch  of  the  Church,  so  long  as  it 
remained  in  connection  with  the  Northern  portion,  is  given 
in  the  preceding  Article.  Up  to  the  year  1844,  both 
branches  of  the  Methodist  Episcopal  Church  in  the  United 
States  formed  but  one  body,  and  met  in  one  General  Con- 
ference ;  but  in  the  year  above  named,  a  separation  or 
division  took  place,  which  promises  to  be  permanent.  In 
order  to  understand  the  true  relation  of  this  Church  to  the 
Methodist  Episcopal  Church,  it  is  necessary  to  remark,  that 
upon  the  introduction  of  Methodism  into  the  Southern  por- 
tion of  the  American  provinces,  many  of  those  who  sought 
admission  to  the  fellowship  of  the  societies  were  slavehold- 
ers ;  and  as  some  of  them  at  least  were  so  involuntarily, 
having  come  into  possession  of  slaves  by  inheritance  or  be- 
quest, and  not  having  the  legal  power  to  manumit  them, 
even  if  they  desired  to  do  so,  it  was  not  thought  proper  to 
debar  those  who  in  all  other  respects  gave  evidence  of  sin- 
cerity and  piety,  from  the  privileges  of  society ;  conse- 
quently, although  there  existed  a  rule  of  discipline  against 
slaveholding,  many  masters  of  slaves  were  received,  and  in 
the  course  of  time  slaveholding  ministers  were  even  allowed 
3* 


46  METHODIST    EPISCOPAL    CHURCU,    SOUTH. 

to  preach.  In  the  year  1784,  through  the  advice  and  per- 
suasion of  Bishop  Coke,  stringent  rules  were  adopted  by 
the  Conference  which  organized  the  Church  against  slavery 
and  slaveholding ;  and  among  these  rules  one,  which  re- 
quired every  slaveholding  member  to  emancipate  his  slaves 
within  the  period  of  five  years  at  most,  or  if  the  slave  was 
under  twenty  years  of  age,  when  he  should  arrive  at  the 
age  of  twenty-five  ;  likewise,  that  all  children  born  there- 
after should  be  declared  free  from  their  birth.  In  order  to 
bring  these  rules  into  practical  operation,  the  slaveholding 
members  were  required  to  execute  deeds  of  manumission 
within  twelve  months,  or  be  expelled  from  the  Church. 
Such  however  was  the  strong  hold  which  slavery  had  al- 
ready obtained,  that  it  was  found  impossible  by  the  preach- 
ers to  enforce  the  rules,  and  at  the  succeeding  Conference 
the  rules  were  suspended,  and  remained  so  until  the  year 
1796.  At  the  Conference  of  this  latter  year,  rules  were 
adopted  requiring  official  members  of  the  Church,  who  held 
slaves,  to  emancipate  them ;  and  in  the  year  1800  it  was 
enacted,  that  when  any  travelling  preacher  became  the 
owner  of  slaves,  he  should  forfeit  his  ministerial  standing 
unless  he  executed,  if  practicable,  a  deed  of  manumission 
for  such  slaves,  according  to  the  laws  of  the  State  in  which 
he  lived.  It  was  however  soon  found,  that  some  of  the 
preachers  who  had  become  involved  in  slaveholding  could 
not  legally  execute  such  deeds  of  emancipation  without  a 
special  act  of  legislation  authorizing  them  to  do  so  ;  and  in 
the  year  1812,  in  view  of  the  above  impediment,  a  rule 
was  passed  by  which  the  Annual  Conferences  respectively 
were  empowered  to  form  such  regulations  in  regard  to 
slaveholding  as  their  wisdom  might  dictate,  and  the  laws 
of  the  States  admit  of  being  put  in  execution.  This  rule 
remained  in  force  until  1820,  when  it  was  repealed,  it  being 


METHODIST    EriSCOPAL    CHURCH,    SOUTH.  47 

found  in  the  meantime  that  the  interference  of  the  Annual 
Conferences  in  the  matter  of  slavery  was  attended  with 
considerable  difficulty  and  embarrassment.  From  the  year 
1820  to  the  year  1844,  no  new  rules  on  the  subject  of 
slavery  were  adopted  by  the  General  Conference.  Mean- 
while a  large  number  of  the  travelling  preachers  in  the 
Southern  States  had  become  possessed  of  slaves,  some  by 
purchase,  some  by  inheritance,  some  by  bequest,  and  others 
by  marrying  slaveholding  ladies.  While  slavery  was 
thus  being  introduced  more  and  more  into  the  body  of 
the  ministry,  many,  perhaps  a  majority  of  the  ministers 
and  members  in  the  non-slaveholding  States  and  Confer- 
ences were  ignorant  of  the  true  state  of  things  in  the  South, 
and  little  imagined  that  there  were  actually  thousands  of 
slaveholding  members,  and  scores,  if  not  hundreds  of  slave- 
holding  ministers  in  the  Southern  portion  of  the  Church. 

About  the  year  1832,  the  great  anti- slavery  excitement 
commenced  in  the  North.  Ministers  of  different  denomi- 
nations had  their  attention  directed  to  the  existence  of  this 
evil  in  the  nation  and  in  the  Churches.  Sermons  were 
preached  and  lectures  delivered  on  the  subject.  Anti- 
slavery  Societies  were  formed,  and  anti-slavery  periodicals 
were  established.  The  attention  of  the  entire  nation  was 
solicited  to  a  consideration  of  the  subject.  The  ministers 
and  members  of  the  Methodist  Episcopal  Church  began  to 
examine  the  true  relation  which  slavery  held  to  the  reli- 
gious body  of  which  they  formed  a  part.  A  few  zealous 
ministers  began  lecturing  and  preaching  on  the  subject,  and 
a  paper  was  established  in  New- York  city  for  the  ostensi- 
ble purpose  of  showing  forth,  in  all  its  varied  features,  the 
abominations  of  slavery.  This  paper  being  edited  by  a 
Methodist  minister,  and  being  patronized  by  thousands  of 
Methodist  members,  created  an  intense  abhorrence  of  the 


48  METHODIST   EPISCOPAL    CHURCH,    SOUTH. 

entire  system  of  slavery,  and  an  active  personal  opposition 
to  all  its  apologists  and  abettors.  The  conservative  por- 
tion of  the  Church  in  the  North  opposed  the  measures  of 
the  Abolitionists,  as  the  anti-slavery  men  were  then  gener- 
ally called  ;  but  in  spite  of  all  attempts  to  quell  excitement 
on  the  subject,  the  agitation  still  continued.  Petitions  and 
memorials  were  presented  by  hundreds  to  the  Annual  and 
General  Conferences.  These  petitions  in  many  cases  were 
received  unwillingly,  in  some  cases  not  at  all ;  but  still  the 
flame  spread  wider,  and  rose  higher,  until  the  very  exist- 
ence of  the  Church  was  threatened.  Secessions  became 
frequent ;  thousands  of  worthy  members  in  the  non-slave- 
holding  Conferences  had  left  the  Church  of  their  early 
choice  on  account  of  its  connection  with  slavery,  and 
thousands  of  others  were  only  retained  by  the  hope  that 
action  would  be  had  upon  the  subject  by  the  General 
Conference. 

Such  was  the  state  of  things  in  the  North  at  the  time  of  the 
commencement  of  the  session  of  the  General  Conference  in 
May,  1844,  in  the  city  of  New- York.  After  the  opening 
of  the  Conference,  and  at  the  proper  time  to  receive  appeals 
from  members  of  Annual  Conferences  who  had  been  sus- 
pended, expelled,  or  located  by  the  body  of  which  they  had 
been  members,  an  appeal  was  presented  by  the  Rev.  Fran- 
cis Harding,  formerly  a  member  of  the  Baltimore  Annual 
Conference,  who  had  been  located  a  short  time  previously 
on  account  of  his  connection  with  slavery.  Mr.  Harding 
was  a  young  man  who  had  but  recently  been  admitted  to 
membership  in  the  Conference,  and  after  having  been  ad- 
mitted, contracted  marriage  with  a  slaveholding  lady,  by 
which  he  became  the  nominal,  if  not  legal  owner  of  a  num- 
ber of  slaves.  The  Baltimore  Conference,  although  partly 
situated  in  slaveholding  territory,  was  opposed  to  its  mem- 


METHODIST    EPISCOPAL    CHURCH,    SOUTH.  49 

bers  becoming  slaveholders,  and  required  Mr.  Harding,  as 
a  condition  of  retaining  his  membership  in  the  body,  to 
emancipate  his  slaves,  which  he  refusing  to  do  vras  de- 
prived of  his  membership  and  standing  as  a  travelling 
preacher.  Hence  his  appeal.  When  the  case  came  before 
the  General  Conference  for  a  rehearing,  it  was  evident  that 
there  existed  much  excitement  on  the  subject  on  the  part 
of  both  the  Northern  and  Southern  delegates.  A  storm 
began  to  gather;  the  Northern  delegates,  almost  to  a  man, 
were  for  dismissing  the  appeal ;  the  Southern  delegates, 
just  as  unanimously  and  decidedly,  were  in  favor  of  sustain- 
ing the  appeal  and  reinstating  the  appellant :  but  the  North 
had  the  majority,  the  appeal  was  dismissed,  and  the  action 
of  the  Baltimore  Conference  sustained.  While  this  case 
was  pending,  it  came  to  the  knowledge  of  some  of  the 
Northern  delegates  that  Bishop  Andrew,  then  present,  and 
presiding  alternately  with  the  other  Bishops  over  the  de- 
hberations  of  the  Conference,  had  recently  become  possessed 
of  slaves  in  a  similar  manner  to  Mr.  Harding — by  marriage. 
Upon  being  interrogated  on  the  subject,  the  Bishop  candidly 
acknowledged  all  the  facts  in  the  case  ;  whereupon,  after  an 
exceedingly  stormy  and  protracted  debate,  the  General 
Conference  passed  a  resolution,  the  substance  of  which  was, 
that  Bishop  Andrew  should  desist  from  exercising  the 
functions  of  the  episcopacy,  until  such  time  as  he  had  re- 
lieved himself  from  the  embarrassment  arising  from  his  con- 
nection with  slavery.  A  large  minority,  consisting  almost 
entirely  of  Southern  members,  and  embracing  nearly  the 
whole  of  the  Southern  delegation,  entered  a  warm  protest 
against  the  action  of  the  majority,  and  gave  the  Conference 
to  understand  that,  with  the  existing  views  and  feelings  of 
the  Northern  portion  of  the  Church  on  the  subject  of 
slavery,  it  would  be  impossible  for  the  South  longer  to 


50  METHODIST    EPISCOPAL    CHUKCH,    SOUTH. 

continue  under  the  jurisdiction  of  the  same  General  Confer- 
ence, and  that  a  separation  must  of  necessity  take  place. 
As  both  parties  desired  a  peaceful  separation  if  one  must 
take  place,  arrangements  were  made  for  establishing  a  di- 
viding line  between  the  two  bodies,  as  also  to  divide  the 
common  funds  and  property  of  the  Church  in  an  equitable 
manner,  provided  the  Annual  Conferences  consented  to  such 
an  arrangement ;  as  without  such  consent  formally  given  and 
announced,  no  such  division  of  funds  could  constitutionally 
and  lawfully  take  place.  After  the  adjournment  of  the  Gen- 
eral Conference,  the  Southern  delegates  called  a  Convention 
of  Southern  ministers,  who  met  in  Louisville,  Kentucky,  in 
the  autumn  of  1844.  At  this  Convention  the  proceedings 
of  the  Southern  delegates  in  the  General  Conference  were 
sanctioned,  and  it  w^as  decided  that  a  separation  was  desir- 
able ;  and  arrangements  were  made  for  holding  a  Southern 
General  Conference  in  May  of  1846.  Accordingly,  dele- 
gates were  chosen  at  the  following  sessions  of  the  Southern 
Annual  Conferences,  and  at  the  appointed  time  and  place 
the  General  Conference  of  the  Church  South  met  in  its 
separate  capacity,  and  the  organization  of  the  Southern 
body  was  fully  completed.  To  this  General  Conference, 
as  might  have  been  expected.  Bishop  Andrew  gave  in  his 
adherence,  as  did  also  Bishop  Soule,  the  senior  Bishop  of 
the  Methodist  Episcopal  Church;  and  at  the  same  Confer- 
ence two  additional  Bishops  were  duly  elected. 

Meanwhile,  the  question  about  dividing  the  funds  and 
property  of  the  C  hurch  had  been  presented  to  each  of  the 
Annual  Conferences,  both  North  and  South.  The  South- 
ern Conferences  mostly  voted  in  favor  of  the  division,  but 
a  large  majority  in  the  non-slaveholding  Conferences,  be- 
lieving the  entire  plan  of  separation  to  have  been  unconsti- 
tutional, refused  to  ratify  the  same,  or  to  sanction  the  doings 


METHODIST    EPISCOPAL    CHURCH,    SOUTH.  51 

of  the  General  Conference  in  making  provision  for  a  sepa- 
ration of  any  portion  of  the  Church  from  the  main  body; 
and  refused  to  consent  to  a  division  of  the  funds  or  prop- 
ert}^  of  the  Church,  alleging  that  such  a  division  would  be 
manifestly  improper  and  would  be  setting  a  dangerous 
precedent.  And  at  the  next  General  Conference  of  1848,  so 
strong  was  the  opposition  of  the  Conferences  to  the  pro- 
ceedings of  the  former  General  Conference,  that  the  dele- 
gates to  the  latter  formally  abrogated  the  plan  of  separa- 
tion, and  declared  it  null  and  void.  The  Northern  portion 
of  the  Church,  by  a  large  majority,  having  thus  refused  to 
consent  to  any  arrangement  by  which  the  Church  should  be 
divided,  it  remained  eitlier  for  the  Southern  branch  to  re- 
trace their  steps  and  submit  to  the  decision  of  the  Gen- 
eral Conference,  or  continue  their  ecclesiastical  existence 
under  the  new  organization.  To  return  after  having  gone 
so  far,  seemed  impracticable  ;  and  indeed,  however  possible 
it  might  have  been  to  do  so,  there  existed  but  little  disposi- 
tion on  the  part  of  the  South  to  make  the  attempt.  Ac- 
cordingly, both  branches  have  maintained  a  separate  exist- 
ence up  to  the  present  time,  the  question  in  relation  to  the 
division  of  the  property  of  the  Church  being  now  in  a 
course  of  litigation  in  the  higher  civil  courts. 

Since  the  separation  of  the  Southern  portion  of  the 
Church,  she  has  had  her  usual  prosperity  and  increase  from 
year  to  year. 

DOCTRINES,  CHURCH  GOVERNMENT,  &c. 

In  doctrine  and  discipline,  the  Methodist  Episcopal 
Church,  South,  remains  as  she  was  while  an  integral  part  of 
the  M.  E.  Church.  The  same  is  true  of  her  forms  of  wor- 
ship and  usages,  if  we  except  her  avowed  feeling  in  relation 
to  slavery.  With  the  increasing  anti-slavery  sentiment  of 
the  North,  it  is  not  probable  that  she  will  ever  again  be- 


52  METHODIST    EPISCOPAL    CHURCH,    SOUTH. 

come  identified  with  the  parent  body,  unless  in  the  mean- 
time the  great  cause  of  separation,  slavery,  shall  be  removed 
from  the  Church  and  the  nation. 


BOOK  DEPOSITORY  AND  PERIODICALS. 

Since  the  separation,  the  Church  South  has  established 
a  separate  Book  Depository,  and  the  periodicals  within  her 
bounds,  formerly  the  property  of  the  General  Conference 
of  the  M.  E.  Church,  have,  by  virtue  of  tlieir  location, 
passed  peaceably  into  her  hands.  She  has  also  established 
a  Southern  Quarterly  Review,  and  organized  a  separate 
Missionary  Society.  She  has  also  a  number  of  Colleges 
and  other  seminaries  of  learning,  most  of  which  were  estab- 
lished before  the  separation. 

STATISTICS. 

Subject  to  the  jurisdiction  of  the  Methodist  Episcopal 
Church,  South,  there  are  one  General  Conference  and  twenty 
Annual  Conferences.  She  has  five  bishops,  1,584  travel- 
ling ministers  and  preachers,  3,026  local  preachers,  and 
491,786  members.  Under  the  care  of  this  Church  there 
are  1,262  Sunday-schools,  7,000  teachers,  44,500  scholars. 
Her  Missionary  Society  supports  2  missionaries  in  China, 
33  among  the  Indians  of  the  South  and  West,  130  mission- 
aries among  the  slaves  and  colored  people  of  the  South, 
and  7  among  the  Germans  of  the  South.  Total  number  of 
missionaries,  172.  Her  receipts  for  missionary  purposes/ 
in  1848,  amounted  nearly  tc  163,000. 

By  adding  the  number  of  ministers  and  members  of  this 
branch  of  the  C  hurch  to  those  already  given  in  the  preced- 
ing Article,  it  will  be  found  that  the  statistical  strength  of 


AFRICAN   METHODIST   EPISCOPAL    CHURCH,  53 

tlie  entire  Methodist  Episcopal  Church  in  the  United  States 

is  as  follows : — 

General  Conferences,     ------  2 

Annual  Conferences,  -----  49 

Bishops,  --------  10 

Travelling  ministers  and  preachers,  -        -  5,584 

Local  preachers,     -------  8,026 

Total  ministers,  &c.,  .         -         -         -  13,620 

Members  and  probationei's,  -         -         .         -      1,154,101 

Total  ministers,  members,  &c.,  -        -  1,167,721 


ARTICLE    V. 
AFRICAN  METHODIST   EPISCOPAL   CHURCH. 

HISTORY. 

This  Church,  as  its  name  implies,  is  composed  almost 
entirely  of  Africans  and  their  descendants  of  the  colored 
race.  In  an  early  period  of  the  history  of  the  Methodist 
Episcopal  Church  in  America,  a  commendable  degree  of 
zeal  was  manifested  by  her  ministers  and  members  in  be- 
half of  the  spiritual  welfare  of  the  colored  people,  whether 
free  or  enslaved.  As  the  result  of  such  zeal,  tens  of 
thousands  of  the  colored  population  in  the  free  and  slave 
States  have  been  converted  to  God,  and  become  useful 
and  pious  members  of  the  Methodist  Episcopal  Church, 
thousands  of  whom  remain  members  to  the  present  day. 
In  the, year  1787  the  colored  people  belonging  to  the 
Methodist  Episcopal  Church  in  Philadelphia,  conceiving 
that  they  labored  under  certain  difficulties,  and  were  to 


54  AFRICAN    METHODIST    EPISCOPAL    CHURCH. 

some  extent  the  subjects  of  prejudice  and  persecution  on 
account  of  their  color,  resolved  upon  building  a  house  of 
worship  for  themselves.  The  erection  of  the  church  being 
discouraged  by  the  white  preachers,  an  alienation  of  feel- 
ing was  produced  between  the  colored  members  and  their 
former  pastors,  which  resulted  in  the  separation  of  the 
former  from  the  jurisdiction  of  the  Methodist  Episcopal 
Church,  and  the  formation  of  an  independent  body, — a 
colored  man  being  ordained  as  their  minister  by  Bishop 
White,  of  the  Protestant  Episcopal  Church.  In  1793,  a 
portion  of  the  colored  congregation,  now  much  increased, 
being  partial  to  Methodist  doctrines  and  usages,  resolved 
to  build  an  African  Methodist  Episcopal  church ;  which 
being  done,  the  building  was  solemnly  dedicated  to  the 
worship  of  God  by  Bishop  Asbury.  For  a  number  of 
years  subsequent  to  the  above  dedication,  a  serious 
misunderstanding  existed  between  the  white  and  colored 
Methodists  of  Philadelphia,  which  resulted  in  a  call  for  a 
General  Convention  of  the  colored  members  of  Philadelphia, 
Baltimore,  and  other  places,  for  the  purpose  of  organizing 
an  independent  Church.  The  Convention  met  in  April, 
1816,  at  which  time  an  organization  was  effected,  with  the 
title  of  the  African  Methodist  Episcopal  Church.  At  this 
Convention  also — or  General  Conference,  as  it  has  since 
been  called — the  Rev.  Richard  Allen,  who  had  seventeen 
years  before  been  ordained  elder  by  Bishop  Asbury,  was 
solemnly  set  apart  to  the  episcopal  office,  by  the  imposi- 
tion of  hands  and  prayer,  there  being  five  regularly  or- 
dained ministers  assisting  in  the  services.  In  1828  the 
Rev.  Morris  Brown  was  elected  and  ordained  as  joint 
Bishop  of  the  Church  ;  and  after  the  death  of  Bishop  Allen, 
in  1831,  the  Rev.  Edward  Waters  was  duly  consecrated 
as  a  junior  Bishop  of  the  Church,  on  the  15th  of  May, 


AFRICAN    METHODIST    EPISCOPAL    CHURCH.  55 

1836.  A  few  years  later  the  Rev.  Mr.  Quinn  was  duly- 
elected  and  consecrated  Bishop  ;  and  by  the  death  of  his 
predecessor  and  colleague,  is  left  as  the  sole  acting  Bishop 
at  the  present  time. 

The  African  Church,  since  the  period  of  its  organization, 
has  been  slowly  acquiring  strength  and  efficiency,  until  it 
numbers  many  flourishing  societies  in  different  cities  and 
towns  of  the  Eastern  and  Middle  States,  and  strong  hopes 
may  be  rationally  entertained  that  this  efficiency  and 
strength  will  continue  to  increase  from  year  to  year,  until 
the  colored  population  of  the  North  shall  be  generally 
brought  under  the  saving  influence  of  the  gospel  of  Jesus 
Christ. 

DOCTRINES  AND  DISCIPLINE. 

The  doctrines  of  this  branch  of  the  Church  of  Christ 
are  the  same  in  all  respects  as  those  of  the  Methodist 
Episcopal  Church.  The  same  is  true  in  regard  to  the  dis- 
cipline of  the  Church  generally  in  its  operation  upon 
private  members.  The  general  rules  are  also  similar  to 
those  of  the  parent  body. 

CHURCH  GOVERNMENT. 

The  ecclesiastical  government  of  this  Church  is  epis- 
copal. The  title  of  Right  Reverend  is  applied  to  the 
Bishops  of  the  Church.  The  General  Conference  sits 
once  in  four  years,  and  is  composed  of  all  the  travelling 
preachers  who  have  travelled  two  full  years,  and  of  one 
local  preacher  for  every  five  travelling  preachers, — the  local 
delegates  being  elected  by  the  Annual  Conference.  The 
exhorters  in  this  Church  receive  a  verbal  license  from 
the  preacher  in  charge,  under  which  they  exercise  their 
gifts  for  two  years,  and  then  receive  a  written  license  as 


56  -AFRICAN    METHODIST    EPISCOPAL    CHURCH. 

exporters.  After  being  thus  licensed  two  years,  they  may 
receive  hcense  as  local  preachers.  In  all  other  respects 
the  government  is  similar  to  that  of  the  Methodist  Epis- 
copal Church. 

MANNER  or  WORSHIP  AND  USAGES. 

The  African  Methodists  have  usages  peculiar  to  them- 
selves. Although  their  ritual  and  form  of  worship  are 
similar  to  those  of  their  white  brethren,  yet  in  their  social 
and  other  religious  meetings  they  evince  a  great  depth  of 
religious  feeling,  and  frequently  indulge  in  manifestations  of 
joy  and  ecstacy  which  to  others  may  have  the  appearance 
of  disorder  and  confusion.  But  they  claim  that  what  may 
appear  as  disorder  to  man,  is  order  with  God  ;  and,  regard- 
less of  the  opinions  of  men,  they  sing  and  shout,  and 
evince,  many  of  them,  that  the  gospel  of  the  grace  of 
God  is  as  powerful  in  its  operations  upon  the  heart  of  the 
colored  man  as  upon  that  of  the  white  race ;  while  the 
pious  and  godly  walk  and  conversation  of  the  subjects  of 
these  operations  give  evidence,  in  many  cases,  of  the  reality 
of  the  work  of  grace. 

STATISTICS. 

The  African  Methodists  have  not  been  unmindful  of  the 
interests  of  education.  They  have  established  four  semi- 
naries and  institutes  for  the  benefit  of  their  youth — one  in 
Baltimore,  Md.,  one  in  Columbus,  Ohio,  one  in  Alleghany, 
and  another  in  Pittsburg,  Penn.  They  have  also  estab- 
lished a  Book  Concern  in  the  latter  place,  whence  are  issued 
such  books  as  the  denomination  requires,  and  a  weekly 
periodical,  called  the  Christian  Herald,  which  appears  to 
be  ably  and  wisely  conducted  by  a  colored  man.  We  can 
but  rejoice  at  such  evidences  of  a  desire  for  improvement 
on  the  part  of  our  colored  brethren. 


REFORMED    METHODIST    CHURCH.  67 

The  African  Methodist  Episcopal  Church  has  seven 
Annual  Conferences  in  the  United  States,  and  one  in 
Canada,  called  the  Baltimore,  Philadelphia,  New- York, 
Ohio,  Indiana,  New-England,  Missouri,  and  Canada 
Conferences. 

They  have  one  Bishop,  about  three  hundred  ministers  in 
the  travelUng  connection,  and  about  20,000  members. 

Note. — Since  writing  the  above,  we  have  learned  that  there  is 
another  denomination  of  African  Methodists  in  the  United  States,  who 
claim  the  title  of  the  "  African  Methodist  Episcopal  Zion  Church,"  in 
distinction  from  the  denomination  treated  of  in  this  Article,  which  ia 
sometimes  known  as  the  African  Bethel  Church.  It  is  sufficient  in 
this  note  to  observe  that  the  "  African  Zion  Church"  is  similar  in  doc- 
trine, discipline,  &c.  &c.,  to  the  "  Bethel  Church."  They  have  four  or 
five  Conferences,  about  200  ministers,  and  about  3,000  members. 


ARTICLE    VI. 

REFORMED,  METHODIST  CHURCH. 

H  STORY. 

The  Reformed  Methodist  Church  had  its  origin  in 
Readsborough,  Vermont,  on  the  16th  January,  in  the  year 
1814.  It  was  organized  by  a  small  seceding  body  of 
Episcopal  Methodists,  at  the  head  of  which  were  a  few 
local  preachers  and  exhorters,  the  most  prominent  and 
influential  of  whom  was  the  Rev.  Elijah  Bailey,  for  some 
time  a  local  preacher  in  the  Methodist  Episcopal  Church. 
This  body  of  seceders  became  dissatisfied  with  the  pohty  of 
the  Methodist  Episcopal  Church,  and  especially  that  part 


58-  REFORMED  METHODIST  CHURCH. 

of  it  which  relates  to  the  powers  and  prerogatives  of  the 
episcopacy  ;  and  fearing  that,  in  the  course  of  time,  what 
they  then  acknowledged  to  be  an  episcopacy  of  the  most 
moderate  character,  might  degenerate  into  an  episcopacy 
as  hateful  in  their  sight  and  as  dangerous  in  its  tendencies 
as  the  Roman  hierarchy ;  fearing  also  that  the  Church  of 
their  early  choice  was  becoming,  as  a  whole,  carnal,  formal, 
and  worldly-minded,  and  that  it  had  already  lost,  in  a 
great  measure,  the  power  of  living  faith  possessed  by  the 
primitive  fathers  of  Methodism,  they  resolved  to  lay  their 
grievances  before  the  public  from  time  to  time,  and  more 
especially  before  the  brethren  more  immediately  interested. 
But  a  frequent  statement  of  their  grievances  not  producing 
the  desired  effect  of  reforming  the  Church,  they  at  length 
concluded  to  separate  themselves  from  her  communion,  and 
accordingly  the  above  organization  was  completed.  At 
the  meeting  of  the  Convention  which  organized  the  Re- 
formed Methodist  Church,  Rev.  Elijah  Bailey  was  chosen 
chairman,  he  being  in  fact  the  leader  of  the  whole  move- 
ment, and  who  was  at  this  Convention,  or  shortly  after, 
ordained  an  elder  in  the  said  Church.  Soon  after  the 
organization  of  the  Church  other  local  preachers  and 
exhorters  joined  them,  so  that  they  were  soon  able  to 
form  an  Annual  Conference;  and,  for  the  purpose  of 
securing  a  still  further  augmentation  of  the  number  of 
active  laborers,  they  resorted  to  the  rather  novel  method  of 
forming  a  community  of  goods.  For  this  purpose  a  large 
farm  was  purchased,  near  the  village  of  Bennington,  Ver- 
mont. On  this  farm  the  community  remained  for  about 
two  years ;  but  the  attempt  to  sustain  themselves  as  a 
community  proving  abortive,  the  members  thereof  soon 
scattered  to  different  parts  of  the  States  of  Vermont  and 
New- York,  and  a  few  went  to  Upper  Canada,  and  preached 


REFORMED  METHODIST  CHURCH.  59 

the  doctrines  of  reform  in  that  province,  and  succeeded  in 
raising  up  a  number  of  Reformed  societies  ;  while  those 
who  remained  laboring  in  the  States  succeeded  also  in 
forming  small  societies  in  different  places.  The  dispersion 
of  the  community  above  alluded  to  operated  favorably  to 
the  interests  of  the  Church  as  a  whole,  as  after  that  period 
they  were  favored  from  time  to  time  with  gracious  revivals 
of  rehgion.  Thousands,  no  doubt,  in  following  years,  have 
been  converted  to  God  through  the  instrumentality  of  the 
preachers  of  this  Church.  As  a  denomination,  however, 
they  have  not  prospered  as  have  other  organized  orthodox 
Churches.  They  have  suffered  much  from  dissensions  in 
their  own  ranks,  and  important  secessions  from  their  num- 
bers. About  half  of  their  ministers  and  many  of  their 
most  flourishing  societies  left  them  and  joined  the  Prot- 
estant Methodists;  and  at  one  time  an  entire  Conference 
of  Reformed  preachers  left  the  Church  and  joined  the  same 
denomination. 

At  the  time  of  their  greatest  prosperity,  they  had  five 
Annual  Conferences,  and  about  seventy-five  ministers  and 
preachers,  and  from  three  to  four  thousand  members. 
Since  the  organization  of  another  Methodistic  branch  in 
the  United  States,  (the  Wesleyan,)  most  of  the  ministers 
and  members  of  the  Reformed  Church  have  become  iden- 
tified with  that  branch,  so  that  at  the  present  time  there 
exists  but  a  small  remnant  of  this  body  ;  and  the  proba- 
bility is,  that  soon,  if  not  already  taken  place,  the  Reformed 
Methodist  Church  in  America  will  be  numbered  among 
"  the  thino's  that  were." 

o 

DOCTRINES. 

In  all  matters  of  theology,  the  **  Reformers"  are,  or 
were  Methodistic,  if  we  except  their  behef.in  the  gift  of 


60  METHODIST   PROTESTANT    CHURCH. 

healing,  by  which  physical  maladies  might  be  .removed, 
through  the  power  of  faith.  This  belief  had  gained  for 
the  Reformers  the  names  of  fanatics  and  enthusiasts ;  but 
they  have  returned  the  compliment  by  accusing  their 
calumniators  of  skepticism  and  infidelity. 

CHURCH  GOVERNMENT. 

The  form  of  church  government  selected  by  the  Re- 
formers was  strictly  congregational,  admitting  of  lay 
representation  in  their  General  and  Annual  Conferences ; 
the  former  body  not  meeting  periodically,  but  only  at  the 
call  of  the  latter  bodies.  Her  general  rules  are  similar  to 
those  of  the  parent  body,  with  the  addition  of  some  for- 
bidding war,  slavery,  &c.  &c. 

The  only  periodical  published  under  the  auspices  of 
this  Church  at  any  time  was  the  Luminary  and  Reformer, 
Si,  paper  edited  by  Mr.  Bailey,  a  son  of  the  founder  of  the 
Church.  The  paper,  however,  has  for  years  been  discon- 
tinued. 

STATISTICS. 

Probably  but  a  few  societies  of  this  body  remain. 


ARTICLE    VII. 
METHODIST   PROTESTANT   CHURC.H. 

mSTORY. 

The  Methodist  Protestant  Church  in  the  United  States 
was  organized  in  the  city  of  Baltimore,  Maryland,  in  the 
year  1830,  by  ministerial  and  lay  representatives  from 
different  parts  of  the  Union.  These  representatives  were 
delegated  by  societies,  the  members  of  which  had  mostly 


METHODIST    PROTESTANT    CHURCH.  61 

seceded  from  the  communion  of  the  Methodist  Episcopal 
Church. 

As  early  as  the  year  1*790,  some  dissatisfaction  arose 
among  a  few  of  the  preachers  and  members  of  the  Metho- 
dist Episcopal  Church  in  relation  to  the  power  of  the 
bishops  in  stationing  the  preachers,  which  dissatisfaction 
resulted  in  the  **  O'Kelly  secession"  of  1*792,  by  which  the 
"Republican  Methodist  Church"  was  formed;  the  latter 
body,  however,  soon  becoming  identified  with  the  "  Chris- 
tians," or  Unitarian  Baptists.  After  the  O'Kelly  secession 
attempts  were  made  at  sundry  times,  not  only  to  divest  the 
bishops  of  the  power  of  stationing  the  preachers,  but  of  ap- 
pointing the  presiding  elders  to  office ;  and  also  to  secure 
a  lay  representation  in  the  General  and  Annual  Conferences 
of  the  Church.  About  the  year  1824,  the  desire  to  effect 
changes  of  the  above  character  became  quite  intense  on  the 
part  of  a  small  minority  of  the  Church,  the  most  active  of 
whom  were  local  preachers.  Periodicals  were  established 
and  pamphlets  were  issued,  in  which  the  question  of  **  mu- 
tual rights"  was  largely  discussed.  But,  however  desir- 
ous the  minority  might  be  to  effect  fundamental  changes 
in  the  polity  of  the  Church,  the  majority  seemed  to  be 
unprepared  to  take  upon  themselves  the  responsibility  of 
making  them ;  and  as  much  acrimony  and  bitter  feeling 
existed  between  the  parties,  and  no  doubt  many  of  the 
reformers  in  their  zeal  were  impatient  of  control,  it  was 
thought  necessary  to  exclude  many  of  them  from  the 
communion  of  the  Church  for  insubordination  and  sowing 
dissension,  while  many  others  seceded. 

In  1828,  a  Convention  of  the  dissatisfied  parties  of  the 

Church  met  in  Baltimore,  at  which  time  and  place   they 

made  preliminary  arrangements  for  the  organization  of  a 

Church  whose  ecclesiastical  polity  should  differ  from  that 

4 


62  METHODIST    PROTESTANT    CHURCH. 

of  the  parent  Church.  At  this  Convention  a  provisional 
form  of  government  was  instituted  for  the  time  being,  which 
continued  in  existence  for  two  years,  when  another  dele- 
gated Convention  having  met,  composed  of  about  eighty- 
ministers  and  preachers,  (mostly  local,)  and  a  proportionate 
number  of  lay  delegates,  they  adopted  a  Constitution,  and 
issued  a  declaration  of  sentiment,  embodied  in  a  set  of  what 
they  called  "elementary  principles,"  and  completed  the 
organization  of  the  new  Church  ;  since  which  period  they 
have  gradually  increased  in  numbers  and  strength,  until 
they  have  become  possessed  of  quite  an  amount  of  influence, 
and  may  favorably  compare  with  many  of  the  more  respect- 
able denominations  in  the  land.  This  branch,  however,  in 
its  turn,  has  also  suffered  much  from  secession,  particularly 
since  the  organization  of  the  Wesleyan  Methodist  Church  ; 
many  of  its  ministers  and  members  in  the  North  and  West 
having  identified  themselves  with  the  latter  body. 

For  some  years  after  the  formation  of  the  Protestant 
Methodist  Church,  an  unfriendly  feeling  existed  between 
the  ministers  and  members  of  the  same  and  those  of  the 
Church  which  they  had  left ;  but  this  feeling  of  enmity,  we 
are  happy  to  say,  has  in  a  great  measure  become  dormant, 
and  we  may  confidently  hope  for  its  entire  annihilation. 

DOCTRINES. 

As  is  usual  in  seceding  Methodist  bodies,  the  great  funda- 
mental features  of  Methodist  theology  are  tenaciously  ad- 
hered to  by  this  branch  of  the  Church.  On  all  matters  of 
divinity  and  theology,  she  believes  as  does  the  Methodist 
Episcopal  Church,  and  adopts  in  all  its  features  the  system 
of  doctrine  called  Arminian. 

CHURCH  GOVERNMENT. 

The  Convention  which  organized  the  Church  provided 
for  a  system  of  lay  representation  in  the  General  and  An- 


METHODIST    PROTESTANT    CHURCH.  63 

nual  Conferences.  Instead  of  '*  Bishops,"  they  provided 
for  the  annual  election  of  "  Presidents"  by  each  Conference. 
The  General  Conference,  which  was  to  meet  quadrennially, 
was  to  be  composed  of  one  minister  and  one  lay  delegate 
for  every  one  thousand  members  of  the  Church.  The  An- 
nual Conferences  to  be  composed  of  all  the  ministers  in  full 
connection  with  the  Conference,  and  one  lay  delegate  for 
every  minister.  The  Quarterly  Conferences  to  be  composed 
of  the  travelling  and  local  preachers,  exhorters,  stewards, 
and  class  leaders ;  the  latter  being  elected  by  the  class. 
The  mode  of  trying  a  member  is  as  follows  :  The  superin- 
tendent or  minister  in  charge  appoints,  in  behalf  of  the 
whole  church,  two  persons  to  serve  on  the  committee  of 
investigation  ;  the  class  of  which  the  accused  is  a  member, 
selects  two  other  persons  to  serve  on  the  same  committee, 
and  the  four  persons  thus  appointed  select  a  fifth ;  which 
committee  of  five  persons  constitutes  the  court  for  the 
trial  of  a  member,  and  if  pronounced  guilty  by  this  court, 
he  may  appeal  to  the  Quarterly  Conference.  In  her  gene- 
ral rules  and  usuages,  as  they  relate  to  the  worship  of  God 
and  the  means  of  grace,  she  is  similar  in  all  respects  to  the 
Methodist  Episcopal  Church. 

LITERARY  AND  BENEVOLENT  INSTITUTIONS, 

The  Protestant  Methodists  have  no  schools  of  a  higher 
grade  than  seminaries  under  their  patronage.  They  have 
however  quite  an  extensive  book  literature,  and  an  efficient 
book  establishment,  with  a  capital  of  |9,000,  in  the  city  of 
Baltimore,  from  which  a  large  number  of  valuable  works  are 
annually  issued,  and  where  the  central  organ  of  the  Church, 
the  **  Methodist  Protestant,"  is  printed.  In  addition  to  the 
periodicals  printed  in  Baltimore,  there  are  one  or  two  others 
in  different  parts  of  the  country.  Among  her  ministers 
have  been  found  some  men  of  superior  talents  and  brilliant 


64  WESLEYAN    METHODIST    CHURCH. 

genius,  among  whom  we  need  only  name  the  Rev.  Mr.  Stock- 
ton, for  many  years  pastor  of  a  church  in  Philadelphia, 
and  editor  of  a  well-conducted  periodical.  This  gentle- 
man has,  however,  partly  if  not  entirely  severed  his  con- 
nection with  this  Church,  and  become  the  pastor  of  an 
Independent  Church  in  Cincinnati. 

STATISTICS. 

The  Protestant  Methodists  have  Sunday-school,  Mission- 
ary, and  other  benevolent  Societies  in  successful  operation. 
They  have  one  General  Conference,  several  Annual  Confer- 
ences, about  five  hundred  ministers,  and  about  fifty  thousand 
members. 


ARTICLE    VIII. 
WESLEYAN   METHODIST   CHURCH. 

HISTORY, 

This  Church  owes  its  origin,  in  part,  to  the  anti-slavery 
discussion  which  has  been  agitating  the  nation  and  churches 
for  the  last  twenty  years.  By  referring  to  the  Article  on 
the  Methodist  Episcopal  Church,  South,  the  reader  will 
perceive  that  at  a  very  early  day  in  the  history  of  American 
Methodism,  stringent  rules  were  adopted  by  the  General 
Conference  of  the  Methodist  Episcopal  Church  in  opposi- 
tion to  slaveholding  and  slavedealing;  but  that  notwith- 
standing the  existence  of  these  rules,  such  was  the  strength 
which  the  slaveholding  influence  had  obtained  in  the 
Church,  that  it  was  found  impracticable  to  enforce  these 
rules,  and  that,  by  slow  and  almost  imperceptible  degrees, 
the  membership  in  the  South  became,  to  a  great  extent. 


WESLEYAN    METHODIST    CHURCH.  65 

involved  in  slaveholding,  while  some  of  the  preachers  were 
also  slaveholders,  either  in  fact  or  in  name. 

About  the  year  1832  Northern  ministers  and  statesmen 
began  more  critically  to  examine  the  subject  of  slavery  in 
its  actual  relations  to  the  Church  and  the  nation.  No 
sooner  had  the  subject  gained  attention,  than  some  of  the 
more  ardent  and  zealous  ministers  of  the  Northern  Churches 
began  to  preach  and  lecture  on  the  subject.  Among  these 
Northern  ministers  were  a  number  who  belonged  to  the 
Methodist  Episcopal  Church;  and  among  the  most  zealous 
and  efficient  men  of  this  class  were  Rev.  Le  Roy  Sunder- 
land, then  a  member  of  the  New-England  Conference,  and 
Rev.  Orange  Scott  and  Rev.  George  Storrs,  both  members 
of  Conferences  in  New-England.  In  1835  a  paper  called 
**  Zion's  Watchman"  was  established  in  the  city  of  New- 
York,  by  an  association  of  Methodist  Abolitionists,  and  Mr. 
Sunderland  became  its  editor.  This  paper  soon  gained  an 
extensive  circulation  among  the  Methodists  of  the  North ; 
but  as  it  advocated  the  immediate  and  unconditional  eman- 
cipation of  all  the  slaves,  especially  those  held  by  members  of 
the  Church,  or  the  expulsion  of  those  slaveholders  from  the 
Church  who  refused  to  emancipate  ;  and  the  enactment  of 
rules  absolutely  forbidding  the  holding  of  slaves  by  mem- 
bers of  the  same  ;  it  was  feared  by  the  more  conservative 
portion  of  the  ministers  and  members  of  the  Church,  and 
who  were  thought  to  be  less  decidedly  hostile  to  slavery 
than  those  called  Abolitionists,  that  the  measures  of  the 
latter  tended  to  anarchy  and  to  the  disruption  of  the 
Church,  if  not  the  disunion  of  the  States.  But  notwith- 
standing the  cautions  and  fears  of  the  conservatives,  the 
Abohtionists  continued  to  gain  strength  and  their  influence 
to  be  more  and  more  felt  in  different  sections  of  the  North ; 
so  much  so,  that  Quarterly  Conferences,  Annual  Confer- 


66  WESLEYAN    METHODIST    CHURCH. 

ences,  and  General  Conferences  were  constantly  appealed 
to  in  behalf  of  immediate  emancipation,  by  memorials,  pe- 
titions, remonstrances,  protests,  &c.  &c.  These  memorials 
not  being  always  received  and  acted  upon  according  to  the 
expectations,  or  at  least  the  desires  of  those  who  presented 
them,  suspicions  were  entertained  that  the  leading  men  of 
the  Church,  including  the  Bishops,  were  hostile  to  freedom, 
and  were  the  friends  of  the  slave  power.  These  suspicions, 
once  formed,  soon  found  vent,  and  the  charge  of  pro- 
slavery  was  soon  joined  by  that  of  tyranny  and  oppression, 
and  Bishops,  Presiding  Elders,  and  Preachers  in  Charge 
were  severely  taken  to  task  in  the  columns  of  "  Zion's 
"Watchman."  This  state  of  things  induced  many  to  look 
upon  the  latter,  with  its  editor  and  supporters,  as  a  public 
nuisance.  Ecclesiastical  prosecutions  were  instituted  against 
Mr.  Sunderland,  as  were  also  civil  prosecutions  for  libel, 
(by  persons  not  connected  with  the  Church ;)  but  in  the 
former  cases  the  Conference  of  which  he  was  a  member, 
being  composed  principally  of  Abolitionists,  acquitted  him, 
and  in  the  latter  cases  the  charges  were  not  sustained. 
Various  attempts  were  made  from  time  to  time  to  quell  the 
existing  storm,  but  all  attempts  proved  seemingly  abortive. 
At  length  some  of  the  leading  Abolition  ministers  changed 
their  mode  of  attack.  Fault  was  found  with  the  existing 
ecclesiastical  polity  of  the  Church,  and  secession  was  re- 
commended as  the  only  mode  of  redress.  About  the  year 
1840  secessions  became  numerous,  and  not  only  individuals 
but  entire  societies  and  even  circuits  withdrew  from  the 
bosom  of  the  Church,  and  in  many  portions  of  New-Eng- 
land and  New- York  formed  themselves  into  independent 
bodies.  About  the  same  time  also  large  numbers  seceded 
from  the  connection  of  the  Protestant  Methodist  Church, 
and  from  the  Presbyterian,  Congregational,  and  Baptist 


WESLETAN    METHODIST    CHURCH. 


67 


Churches,  for  reasons  similar  to  those  which  induced  seces- 
sions from  the  M.  E.  Church ;  some  of  whom  united  with 
the  Methodist  seceders,  and  the  others  formed  independent 
churches  of  their  own. 

In  1843  a  call  was  issued  for  a  Convention  of  Aboh- 
tionist  seceders  favorable  to  the  organization  of  a  Methodist 
Church  that  should  be  free  from  slavery,  rumselling,  and 
episcopacy.  This  Convention  met  in  the  city  of  Utica, 
N.  Y.,  on  the  31st  day  of  May,  1843,  and  after  some  days' 
deliberation  they  succeeded  in  organizing  the  "Wesleyaa 
Methodist  Church"  in  the  United  States;  the  principal 
part  of  the  delegates  in  attendance  being  at  that  time  or 
formerly  members  or  preachers  of  the  Methodist  Episcopal, 
Reformed  Methodist,  Protestant  Methodist,  and  Indepen- 
dent Methodist  Churches.  At  the  organization  of  the 
Church  they  adopted  a  Discipline  and  plan  of  Church 
Government,  and  divided  the  connection  into  six  Annual 
Conferences,  havinor  about  three  hundred  ministers  and 
preachers,  (mostly  local,)  and  a  reported  membership  of 
about  six  thousand. 

Since  the  period  of  the  organization  of  the  Church,  a 
number  of  talented  and  useful  ministers  from  the  M.  E. 
Church  have  joined  them,  on  account  of  their  opposition  to 
slavery ;  but  since  the  tide  of  secession  has  stopped,  there 
has  not  been  that  increase  from  year  to  year  to  their  num- 
bers which  they  enjoyed  previously.  They  have,  however, 
been  gradually  gaining  in  strength,  notwithstanding  the  de- 
fection of  some  of  their  ministers,  and  the  decease  of  others 
most  prominent  in  the  work  of  reform.  The  Wesleyans 
have  many  flourishing  societies  in  the  States  of  New-Eng- 
land and  New- York,  and  also  in  the  Western  States  of  the 
Union. 


68  WESLETAN    METHODIST    CHURCH. 

DOCTRTNES. 

The  Articles  of  Faith  of  the  Wesleyan  Church  are  in 
substance  similar  to  those  of  the  Methodist  Episcopal 
Church.  We  are  not  aware  that  there  exists  between 
these  two  bodies  any  difference  of  views  in  relation  to  points 
of  divinity.  Indeed  the  theological  standards  of  one  are 
those  of  the  other,  and  the  doctrines  of  Arminianism,  so 
fully  set  forth  by  the  ministers  of  the  former,  are  with 
equal  fidelity  taught  by  the  ministers  of  the  latter.  Her 
General  Rules  also  are  similar,  with  the  exception  that  they 
are  more  stringent  on  the  subject  of  slavery,  but  not  any 
more  so  in  regard  to  the  sale  and  use  of  spirituous  liquors. 

CHURCH  GOVERNMENT. 

The  "Wesleyan  Methodist  Church  discards  episcopacy, 
and  adopts  a  system  which  is  partly  presbyterian  and 
partly  independent.  She  makes  provision  for  preserving 
the  itinerant  system,  but  finds  it  diflScult,  no  doubt,  in 
some  cases  so  to  adjust  the  machinery  as  to  preserve  it  in 
all  its  original  power  and  eflScacy.  She  discards  also  the 
ofiice  of  Presiding  Elder,  and  has  in  lieu  thereof  Chairmen 
of  Districts ;  while  in  the  place  of  Bishops  she  has  Presi- 
dents of  Conferences.  Her  ministers  are  appointed  to  their 
respective  fields  of  labor  by  a  Stationing  Committee,  the  de- 
cisions of  said  Committee  being  subject  to  approval  by  the 
Conference.  Societies  and  churches  are  permitted  to  nego- 
tiate beforehand  with  any  minister  for  his  services  another 
year;  but  such  engagements,  if  made,  must  receive  the 
sanction  of  the  Conference.  Her  General  and  Annual 
Conferences  are  composed  of  ministers  and  lay  delegates, 
the  local  preachers  having  also  a  representation.  Her  love 
feasts  and  class  meetings  are  held  with  "open  doors,"  that 
is,  all,  whether  members  or  otherwise,  are  invited  to  be 
present.     The  class  leaders  are  elected  by  their  respective 


CALVINISTIO    METHODIST    CHURCH.  69 

classes.  In  her  manner  of  worship  and  peculiar  means  of 
grace,  she  resembles  the  Methodist  Episcopal  and  Protes- 
tant Methodist  Churches. 

LITERARY  AND  BENEVOLENT  INSTITUTIONS. 

This  Church  has  a  Sunday-school  Society.  She  has  also 
done  something  for  the  cause  of  missions,  much  of  her  sup- 
port in  the  latter  cause  being  given  in  aid  of  the  fugitive 
slaves  who  have  sought  a  refuge  in  Western  Canada. 

She  has  not,  as  we  are  yet  aware,  any  collegiate  or 
academical  institutions,  but  at  an  early  period  of  her  his- 
tory, through  the  indefatigable  energy  and  perseverance  of 
the  late  Orange  Scott,  she  provided  herself  with  a  book 
concern  in  the  city  of  New- York,  which  possesses  a  capital 
of  some  $20,000  or  $30,000,  and  from  which  her  official 
organ,  the  "  True  Wesleyan,"  is  issued  weekly,  with 
other  periodical  and  theological  works. 

STATISTICS. 

One  General  Conference,  15  Annual  Conferences,  400 
ministers,  and  about  40,000  members. 
(Statistics  uncertain.) 


ARTICLE    IX. 
CALVINISTIO   METHODIST   CHURCH. 

HISTORY. 

The  Calvinistic  Methodists  owe  their  origin  as  a  distinct 
body  to  the  labors  of  the  late  Rev.  George  Whitefield,  the 
friend  and  fellow-laborer  of  the  Rev.  Messrs.  John  and 
Charles  Wesley. 

As  before  stated,  in  Art.  III.,  the  year  1729  will  long  be 
4* 


VO  CALVINISTIC    METHODIST    CHURCH. 

memorable  for  the  appearance  of  that_wonderful  system  of 
doctrine  and  practice  denominated  Methodism.  In  the  year 
1735  the  Messrs.  Wesley  were  joined  in  their  efforts  to  pro- 
duce a  religious  reformation  by  the  Rev.  George  Whitefield, 
then  a  young  man  in  the  nineteenth  year  of  his  age,  who 
labored  for  some  time  in  connection  with  the  Wesleys  ;  but, 
disagreeing  with  them  on  points  of  doctrine,  a  formal  sepa- 
ration took  place  between  them  in  the  year  1741,  and  thus 
two  classes  or  branches  of  the  Methodist  Society  were 
formed  in  England  and  Wales.  In  the  latter  country  the 
revival  of  rehgion  called  Methodism  commenced  about  the 
year  1735,  through  the  direct  instrumentality  of  Howel 
Harris,  Esq.,  of  Trevecca,  Wales,  who  had  been  a  student 
in  Oxford  University,  and  who,  on  being  converted  to  God, 
returned  home  and  became  an  active  laborer  and  successful 
preacher  of  the  gospel.  He  was  soon  joined  by  the  Rev. 
Thomas  Clarke,  a  clergyman  of  the  Church  of  England, 
and  through  the  labors  of  these  men  Methodism  in  its  Cal- 
vinistic  form  was  established  in  many  parts  of  the  Princi- 
pality of  Wales;  and  in  1790,  at  an  association  or  conven- 
tion held  in  Bala,  rules  and  regulations  for  the  government 
of  the  body  of  united  societies  wei'e  adopted ;  since  which 
time  the  Calvinistic  Methodists  have  maintained  a  separate 
existence  in  Wales,  and  in  some  parts  of  England. 

Calvinistic  Methodism  was  introduced  to  America  by  a 
company  of  Welsh  immigrants  who  settled  in  Ebensburg, 
Pa.,  and  organized  the  first  society  in  the  United  States  in 
the  year  1796.  In  the  meantime,  large  settlements  of  the 
Welsh  were  being  made  in  diflferent  parts  of  the  United 
States,  particularly  in  Oneida  county,  in  the  State  of  New- 
York.  In  the  year  1826  a  Calvinistic  Methodist  society 
was  duly  organized  in  the  town  of  Steuben,  in  the  above 
county,  and  a  Welsh  meeting-house  was  erected  in  the  ad- 


GALVINISTIC    METHODIST    CHURCH  71 

joining  town  of  Remsen;  and  since  that  period  societies  have 
been  organized  and  churches  have  been  erected  or  pur- 
chased in  New- York,  Utica,  Rome,  Pittsburg,  Pottsville, 
and  in  other  cities  and  towns  of  the  United  States.  The 
first  Calvinistic  Methodist  minister  in  the  United  States 
was  the  Rev.  Benjamin  Davies,  from  Wales,  who  was  sol- 
emnly ordained  at  Remsen,  N.  Y.,  in  the  year  1826.  The 
first  General  Association  of  Calvinistic  Methodists  was 
held  in  Remsen  on  the  10th  of  May,  1828  ;  and  for  a  few 
years  past  the  Calvinistic  Methodists  have  been  slowly  in- 
creasing, especially  in  the  State  of  Wisconsin,  where  many 
Welsh  immigrants  are  annually  settling  and  forming  them- 
selves into  societies. 

DOCTRINES. 

The  doctrines  of  this  Church  are,  as  the  name  imports, 
Calvinistic  in  the  strict  use  of  that  word,  there  being  but 
little  unity  of  sentiment  on  such  points  between  them  and 
their  Methodist  brethren  of  the  Arminian  school.  It  is  of 
course  not  necessary  to  insert  their  articles  of  faith,  as  the 
term  Calvinism  in  its  proper  sense  is  generally  well  under- 
stood. 

CHURCH  GOVERNMENT. 

The  Calvinistic  Methodists  do  not  all  have  the  same  form 
of  church  government,  a  portion  of  them  adopting  the  in- 
dependent or  congregational  form  ;  while  the  Whitefield 
Methodists,  so  called,  are  presby terian  or  nearl}'-  so  in  their 
form  of  government.  They  hold  weekly,  monthly,  six- 
weekly,  and  quarterly  meetings,  and  annual  Conferences  or 
Associations.  The  thirty-fourth  article  of  their  Discipline 
requires  that  all  trials  and  difficulties  be  settled  if  possible 
in  the  society  where  they  occur.  If  this  cannot  be  done, 
they  are  required  to  be  brought  before  the  monthly  meet- 
m^  of  the  county,  and  if  they  cannot  be  settled  there,  they 


72  PRESBYTERIAN    CHURCH    (oLD    SCHOOl). 

are  to  be  brought  before  the  quarterly  meeting,  whose  de- 
cision shall  be  final. 

FORM  OF  WORSHIP  AND  USAGES. 

Their  form  of  worship  is  similar  to  that  of  the  Arminian 
Methodists.  They  hold  weekly  class  meetings,  and  seem 
to  enjoy  what  may  be  properly  called  the  power  of  religion, 
if  we  may  be  allowed  to  judge  from  their  feelings  as  evinced 
in  Divine  worship.  As  the  Calvinistic  Methodists  in  the 
United  States  are  generally  Welshmen  or  their  descendants, 
the  most  of  their  religious  services  are  celebrated  in  that 
language. 

STATISTICS. 

This  denomination  has  four  Annual  Conferences  in  the 
United  States,  viz.,  the  New- York,  Pennsylvania,  Ohio, 
and  Wisconsin.  They  publish  one  monthly  periodical  in 
New- York.  They  have  about  fifty  ministers  and  four  thou- 
sand members. 


ARTICLE    X. 
PRESBYTERIAN  CHURCH   (OLD   SCHOOL). 

HISTORY. 

The  doctrines  and  discipline  of  the  Presbyterian  Church 
are  said  to  have  been  introduced  into  America  by  Presby- 
terian emigrants  from  Scotland  and  Ireland,  about  the 
year  1*706;  at  which  period  the  first  Presbytery  was  formed 
in  Philadelphia,  by  the  Rev.  Mr.  McKemie,  the  father  of 
American  Presbyterianisra,  and  six  other  ordained  min- 
isters. Four  of  the  above  ministers  were  Irishmen,  two 
were  Scotchmen,  and  the  seventh  was  a  native-born  Amer- 
ican.    The  churches  represented  in  the  above  Presbytery 


PRESBYTERIAN    CHURCH    (oLD    SCHOOL).  73 

were  some  of  them  Presbyterian  and  others  Congrega- 
tionahst.  As  late  as  1710  there  were  but  ten  or  twelve 
cono-reo-ations  connected  with  this  Church  on  the  Western 
C  ontinent ;  but  shortly  after  the  last  named  period,  the 
number  began  to  increase  by  emigrations  from  Scotland 
and  Ireland;  so  that  in  1716  they  were  able  to  form  the 
Synod  of  Philadelphia,  having  within  its  bounds  four  Pres- 
byteries subject  to  its  jurisdiction.  From  the  latter  date 
to  the  year  1741,  the  number  of  ministers,  members,  and 
churches  became  much  increased,  notwithstanding  there 
had  in  the  meantime  existed  a  difference  of  views,  both 
as  it  relates  to  doctrine  and  discipline, — the  Scottish  emi- 
grants having  brought  over  with  them  all  their  national 
characteristics  of  tenacity  and  rigidity,  which  inclined 
them  to  seek  for  the  establishment  of  the  more  strict  forms 
of  the  Kirk  of  Scotland  ;  while  the  Irish  and  New-England 
emigrants  were  disposed  to  be  more  liberal  in  doctrine  and, 
as  the  Scotch  supposed,  more  lax  in  discipline.  These 
differences  resulted  in  schism,  and  finally  led  to  the  forma- 
tion of  a  new  Synod,  (New- York,)  in  1745.  After  being 
separated  for  fifteen  years,  the  two  Synods  were  reunited 
under  the  name  of  the  Synod  of  New-York  and  Philadel- 
phia. For  a  period  of  ten  years  after  the  reunion  there 
was  annually  held  a  Convention  of  delegates  from  all  the 
Presbyterian,  Congregational,  and  Consociated  churches 
in  North  America.  These  Annual  Conventions  were  dis- 
continued during  the  war  of  the  Revolutio^j^,  and  were 
never  after  resumed.  In  1788  the  General  Assembly  of 
the  Presbyterian  Church  in  the  United  States  was  duly 
organized,  and  two  years  afterwards  the  Assembly  invited 
the  ministers  of  the  Congregational  churches  to  renew  the 
Annual  Convention  in  connection  with  the  ministers  of  the 
Presbyterian  Church.     This  invitation  does  not  appear  to 


74  PRESBYTERIAN    CHURCH    (oLD    SCHOOl). 

have  been  accepted,  although  it  afterwards  led,  in  1801, 
to  the  adoption  of  a  Plan  of  Union  between  the  two  bodies  ; 
by  which  it  was  provided,  that  if  any  church  in  the  new 
settlements,  being  Congregational,  should  choose  for  a 
pastor  a  Presbyterian  minister,  the  church  nevertheless 
might  conduct  their  business  on  Congregational  principles  ; 
and  if  any  difficulty  arose  between  the  pastor  and  church, 
at  the  option  of  the  parties  the  matter  might  be  referred 
to  either  a  Presbytery  or  council  of  Congregational  min- 
isters. It  was  also  provided,  that  if  a  Presbyterin  church 
should  settle  a  Congregational  minister,  the  church  might 
conduct  its  affairs  on  Presbyterian  principles,  with  a  similar 
proviso  as  in  the  former  case  if  difficulties  should  arise  be- 
tween pastor  and  people.  It  was  further  provided  that 
where  a  congregation  consisted  partly  of  Presbyterians  and 
partly  of  Congregationalists,  they  might  unite  in  one 
church,  and  appoint  a  standing  committee  for  the  trial  of 
members,  with  the  privilege  of  appeal  either  to  the  body  of 
the  church  or  to  the  Presbytery.  This  Plan  of  Union 
existed  for  more  than  thirty  years,  and  was  followed  by 
the  best  of  consequences  to  the  Presbyterian  Church,  as 
nearly  all  the  churches  organized  on  the  above  basis  at 
length  became  Presbyterian  ;  while,  by  uniting  the  strength 
of  two  distinct  denominations,  a  much  larger  membership 
was  secured  to  both  Churches,  and  especially  to  the  Pres- 
byterian Church.  Yet  this  very  increase  of  members  sub- 
sequently became  an  occasion  (in  part  at  least)  of  the 
division  of  the  body  into  two  nearly  equal  parts.  From 
the  adoption  of  the  Plan  of  Union  down  to  the  year  1838, 
the  Presbyterian  Church  continued  to  enlarge  its  borders 
and  increase  its  facilities  for  usefulness,  while  its  peace  was 
occasionally  disturbed  by  questions  relating  to  doctrine, 
morals,  and  church  government.     In  1810  a  secession  of 


PRESBYTERIAN    CHURCH   (oLD    SCHOOl).  YS 

several  ministers  took  place  in  Kentucky,  who  united  in 
forming  the  Cumberland  Presbytery,  which  became  the 
basis  of  the  Cumberland  Presbyterian  Church.  The 
reasons  for  this  secession  the  reader  may  find  by  referring 
to  Article  XV.  in  this  work.  Among  the  questions  on 
morals,  which  have  agitated  the  Church  at  different  times, 
is  the  one  respecting  American  slavery.  The  Presbyterian 
Church,  in  the  earlier  period  of  its  history  in  this  country, 
bore  decided  testimony  against  slaveholding,  and  expressed 
their  views  in  answer  to  a  question  in  the  Larger  Catechism. 
Since  1816,  so  strong  has  been  the  influence  of  the  slave- 
holding  portion  of  the  C  hurch,  that  in  all  future  editions  of 
the  Catechism  the  clause  condemnatory  of  slaveholding 
and  slavedealing  has  been  omitted  by  order  of  the  General 
Assembly.  Another  moral  question  which  has  kept  the 
Presbyterian  Church  in  an  unsettled  state,  is  the  one  re- 
lating to  the  lawfulness  of  the  act  of  a  widow^er  marrying 
his  deceased  wife's  sister,  and  vice  versa.  This  question 
has  been  decided  at  different  times  in  different  ways, — 
sometimes  in  favor  of,  and  at  other  times  in  opposition  to 
the  relation.  It  may  still  be  considered  as  an  unsettled 
question.  The  chief  subjects  of  contention  have  been 
those  relating  to  doctrine,  order,  and  discipline. 

Ever  since  the  organization  of  the  first  Presbyterian 
Church  in  America,  two  distinct  elements  had  infused 
themselves  into  its  constitution.  These  elements  had  their 
origin  in  the  materials  of  which  the  Church  was  composed. 
On  the  one  hand  we  find  the  strictly  orthodox  and  tenacious 
Scotch  Presbyterian,  retaining  all  his  national  peculiarities 
of  rigidity  and  adhesiveness,  with  his  characteristic  oppo- 
sition to  all  novelties  or  innovations,  either  in  regard  to 
doctrine,  worship,  or  disciphne,  and  his  well  established 
reputation  for  exclusiveness.     On  the  other  hand  we  find 


"76  PRESBYTERIAN    CHURCH    (oLD    SCHOOl). 

the  equally  strict,  yet  more  liberal  English  and  New-Eng- 
land  Presbyterian,   partaking    largely  of    the    puritanic 
character,  and  less  inclined  to  be  confined  to  old  habits 
and  views,  whether  correct  or  otherwise ;  and  who,  while 
he  admired  the  "old  paths,"  had  little  or   no  objection 
to  walk  in  what  some  might  denominate  a  new  one,  pro- 
vided it  was  equally  as  good,  and  equally  as  safe.     These 
two  elements  had  always  been  distinguishable  from  each 
other,  whether  found   in  the  same  Church,  Presbytery, 
Synod,  or  Assembly,  by  their  advocacy  of,  or  resistance 
to  certain  measures  relating  to  the  doctrines  and  discipline 
of  the    Church.      For   a  period  of  ten   years   or   more 
prior  to  the  disruption  of  the  Church,  these  elements  fre- 
quently came  into  unseemly  coUision  with  each  other,  and 
as  frequently  threatened  the  explosion   of  the    different 
bodies  affected  by  them.     In  1830  the  Rev.  Albert  Barnes, 
the  living  embodiment  of  the  more  liberal  or  puritan  ele- 
ment, received  and  accepted  a  call  to  the  pastorate  of  the 
First  Presbyterian  church  in  the  city  of  Philadelphia.    Mr. 
Barnes  had  long  been  known  as  an  earnest  promoter  of 
revivals  of  religion,  and  as  the  advocate  of  certain  doc- 
trines which  the  Scotch,  or  strict  constructionist  party,  did 
not  consider  orthodox,  or  in  accordance  with  the  doctrines 
taught  in  the  Confession  of  Faith.     While  the  Presbytery 
of  Philadelphia  had  the  call  of  Mr.  Barnes  by  the  First 
church  under  consideration,  prior  to  its  being  sanctioned, 
objections  were  raised  by  a  portion  of  the  Presbytery  to 
some  of  Mr.  Barnes's  peculiar  sentiments,  and  a  show  of 
opposition  made  to  his  settlement  as  the  pastor  of  the 
church.      The    majority,    however,    admitted    him   as    a 
member  of  the  Presbytery,  while  the  minority  protested 
and  appealed  to  the  Synod.     The  latter  body  referred  the 
matter  back  again  to  the  Presbytery  for  reconsideration. 


PRESBYTERIAN    CHURCH    (oLD    SCHOOl).  77 

The  Presbytery  at  its  next  session  condemned  some  of 
Mr.  Barnes's  sentiments,  and  the  whole  matter  was  laid  be- 
fore the  General  Assembly  of  the  year  1832,  which  body, 
for  the  purpose  of  accommodating  Mr.  Barnes  and  his 
friends,  constituted  a  new  Presbytery,  under  the  name  of 
the  Second  Presbytery  of  Philadelphia.  The  Synod  of 
Philadelphia  protested  against  this  act  of  the  General 
Assembly,  and  refused  to  enroll  the  names  of  the  ministers 
of  the  Second  Presbytery  as  members  of  the  Synod.  The 
succeeding  General  Assembly  of  1833  reversed  these  doings 
of  the  Synod  ;  and  after  several  abortive  attempts  at  a 
settlement  of  difficulties,  a  formal  complaint  was  preferred 
against  Mr.  Barnes  for  heresy.  Said  complaint  obtained  a 
hearing  before  the  Second  Presbytery,  of  which  Mr.  Barnes 
was  a  member.  He  was  of  course  acquitted  ;  but  an  appeal 
was  taken  by  the  complainants  from  the  decision  of  the 
Presbytery  to  the  Synod,  and  in  1835  the  latter  body  re- 
versed the  decision  of  the  Presbytery  in  acquitting  Mr. 
Barnes,  suspended  the  latter  from  the  ministry,  and  dis- 
solved the  Presbytery  which  had  acquitted  him.  From  these 
decisions  of  the  Synod  an  appeal  was  taken  to  the  General 
Assembly  of  1836.  This  body  restored  Mr.  Barnes  to  his 
former  standing,  and  re-formed  the  Second  Presbytery, 
which  had  been  dissolved  by  the  Synod.  The  above  state 
of  things  could  not  long  continue  without  producing  a  dis- 
ruption. What  with  complaints,  decisions,  protests,  ap- 
peals, reversals,  suspensions,  restorations,  (fee.  (fee,  a  crisis 
was  evidently  at  hand,  and  the  notes  of  preparation  for  the 
Assembly  of  1837,  which  were  heard  in  every  part  of  the 
Church,  gave  fearful  evidence  of  an  approaching  conflict. 
Immediately  before  ,the  session  of  the  General  Assembly 
of  1837,  the  opposers  of  Mr.  Barnes  and  his  doctrines 
held  a  Convention  in  Philadelphia,  wherein  they  prepared 


/8  PRESBYTERIAN    CHURCH   (OLD    SCHOOl). 

a  statement  of  their  grievances,  and  drew  up  a  memorial, 
with  a  method  of  reform.     In  the  memorial  they  protested 
against   sixteen  errors  of  doctrine,   ten   departures    from 
Presbyterian  order,  and  five  declensions  in  discipline  ;  and 
as  a  means  of  reform  they  proposed  the  severance  from  the 
Presbyterian  Church  of  all  local  churches.  Presbyteries, 
and  Synods  which  were  not  organized  on  strictly  Presby- 
terian principles,  and  the  separation  also  from  the  Presby- 
terian Church  of  such  Presbyteries  and  Synods  as  were 
known  to  be  composed  chiefly  of  unsound  or  disorderly 
members.     On  the  meeting  of  the  Assembly,  it  was  found 
that  the  Old  School  party,  as  the  opposers  of  Mr.  Barnes 
were  called,  had  a  small  majority  in  the  body,  and  finding 
themselves  possessed  of  sufficient  numeral  strength,  they 
proceeded,  among  other  things,  to  abrogate  the  Plan  of 
Union  which  had  been  formed  between  the  Presbyterian 
and  Congregational   Churches,   and   to  declare  that  the 
Synods  of  Utica,  Geneva,  Genesee,  and  Western  Reserve, 
containing  about  five  hundred  ministers  and  about  sixty 
thousand  members,  where  the  supposed  heretical  opinions 
prevailed  most,  were  not  constituent  parts  of  the  Presby- 
terian Church.     After  the  close  of  the  session,  and  during 
the  year  prior  to  the  next  session  of  1838,  the  time  was 
busily  occupied  in  preparing  for  a  renewal  of  hostihties. 
At  length  the  General  Assembly  of  1838  met.     The  com- 
missioners from  the  different  bodies  appeared,  and  among 
the  rest  the  commissioners  of  the  four  exscinded  Synods. 
The  Moderator  of  the   Assembly  refused  to  recognize  a 
motion  that  these  members  be   received;  whereupon  the 
rejected  commissioners,  with   those  who  advocated   their 
claims  to  a  seat  in  the  Assembly,  united  in  disclaiming  the 
authority  of  said   Moderator  to  refuse  to   recognize   the 
above  motion,  and  subsequently  elected   a  new  Moderator 


PRESBYTERIAN    CHURCH    (OLD   SCHOOl).  79 

and  Clerk,  and  organized  themselves  into  what  they  claimed 
to  be  the  Constitutional  Assembly  of  the  Presbyterian 
Church.  While  the  latter  body  was  transacting  their  busi- 
ness in  the  First  church,  (Mr.  Barnes's,)  the  old  body 
remained  in  their  seats  and  transacted  their  business  also 
as  the  General  Assembly  of  the  Church.  Among  the 
important  acts  of  the  Assembly  at  each  session  is  the  elec- 
tion of  Trustees  to  represent  said  Assembly  as  a  corporate 
body.  The  two  Assemblies  accordingly  elected  two  sets 
of  Trustees  to  fill  vacancies,  who  subsequently  claimed  seats 
in  the  Board  ;  but  a  majority  of  the  sitting  members  of  the 
Board  decided  in  favor  of  those  elected  by  the  Old  School 
Assembly.  As  there  was  considerable  church  property 
held  by  the  Trustees  for  the  Assembly,  it  became  a  matter 
of  importance  to  know  to  which  Assembly  the  property 
belonged.  The  discarded  Trustees  accordingly  commenced 
a  civil  suit  in  the  courts  of  Pennsylvania,  and  their  claim 
to  the  property  or  trusteeship  was  allowed  by  the  decision 
of  the  Judge.  The  case,  however,  was  appealed,  and  the 
Superior  Court  granted  a  new  trial.  But  as  the  Chief 
Justice  had  advanced  legal  opinions  adverse  to  the  claims 
of  the  New  School  party,  the  suit  was  very  properly  dis- 
continued. Since  the  above  period  both  Assemblies  have 
met  statedly,  and  transacted  their  business,  each  as  the 
representatives  of  the  Presbyterian  Church  in  the  United 
States.  All  that  need  be  added  is,  that  since  the  above 
separation  greater  amity  and  peace  have  prevailed,  not 
only  among  the  ministers  and  members  of  each  branch,  but 
between  the  ministers  and  members  of  both  branches  in 
their  intercourse  with  each  other. 

DOCTRINES. 

In   doctrine,  the   Presbyterian  Church  in  the   United 
States,  liiie  its  sister  Presbyterian  Churches  in  Europe,  is 


80  PRESBYTERIAN    CHURCH    (oLD    SCHOOL). 

strictly  Calvinistic.  Slie  adopts,  as  her  subordinate  stand- 
ards of  faith,  morals,  and  discipline,  the  Presbyterian 
Confession  of  Faith,  with  the  Larger  and  Shorter  Cate- 
chisms. A  brief  summary  of  her  faith  is  all  that  can  be 
given  in  this  work.  Like  all  other  evangelical  Churches, 
the  Presbyterians  believe  in  the  Being  and  Perfections  of 
God ;  in  the  doctrine  of  a  Trinity  of  Persons  in  the  God- 
head ;  in  the  divine  mission  and  atonement  of  Jesus  Christ ; 
in  the  necessity  of  regeneration,  and  in  the  eternity  of 
future  rewards  and  punishments.  On  all  these  fundamen- 
tal points  they  maintain  a  harmony  of  views  with  other 
gospel  Churches,  while  on  some  other  points  there  is  a 
wide  difference  of  sentiment  between  the  Presbyterian 
Church  and  those  Churches  denominated  Arminian.  We 
will  mention  the  chief  points  of  difference. 

1.  The  Presbyterians  beheve  that  God  from  all  eternity 
ordained  whatsoever  comes  to  pass. 

2.  That  some  men,  and  angels,  are  predestinated  to 
everlasting  life,  and  others  foreordained  to  everlasting 
death. 

3.  That  the  number  of  the  elect  and  reprobate  is  so 
certain  and  definite,  that  it  can  neither  be  increased  nor 
diminished. 

4.  That  those  predestinated  to  eternal  life,  are  thus 
chosen  in  Christ  without  any  foresight  of  faith  and  good 
works,  or  perseverance  in  either  of  them,  or  any  other 
thing  in  the  creature,  as  conditions  or  causes  moving  God 
thereto. 

5.  That  none  others  are  redeemed  by  Christ,  effectually 
called,  justified,  adopted,  sanctified,  and  saved,  but  the 
elect  only. 

6.  That  the  rest  of  mankind  God  was  pleased  to  pass  by, 
and  to  ordain  them  to  dishonor  and  wrath  for  their  sin. 


PRESBYTERIAN    CHURCH    (OLD    SCHOOL).  81 

7.  That  to  all  for  whom  Christ  died,  he  will  effectually 
communicate  redemption. 

8.  That  elect  infants,  dying  in  infancy,  are  saved. 

9.  That  those  who  are  redeemed  and  sanctified  can 
neither  totally  nor  finally  fall  away,  but  shall  certainly 
persevere  unto  the  end,  and  be  eternally  saved. 

10.  They  believe  that  the  decrees  of  God  do  not  con- 
flict with  the  doctrines  of  man's  free  moral  agency,  and  his 
personal  responsibility. 

Those  who  wish  to  gain  more  information  in  regard  to 
the  denommational  views  of  this  body  of  Christians  can 
refer  to  their  Confession  of  Faith  and  Larger  Catechism, 
as  also  to  Calvin's  Institutes  and  Buck's  Theological  Dic- 
tionary. 

FORM  OF  WORSHIP. 

The  Presbyterian  Church  has  no  liturgy,  or  prescribed 
form  of  worship  for  any  occasion,  the  precise  form  being 
left  to  the  sound  judgment  of  her  ministers  and  members. 
Her  usual  forms  of  worship  are  simple  and  unostentatious, 
consisting  merely  of  extemporary  prayer,  singing,  read- 
ing the  Scriptures,  and  preaching  the  Word.  In  some 
congregations  the  members  stand  in  singing,  and  sit  dur- 
ing prayer,  but  in  most  churches  the  order  is  reversed,  b  t 
sitting  during  the  exercise  of  singing,  and  standing  during 
prayer.  The  minister  invariably  stands,  while  offering 
public  prayer  from  the  pulpit.  It  is  the  general  practice 
in  most  of  the  churches,  to  celebrate  the  Lord's  Supper 
monthly,  the  communicants  occupying,  while  receiving  the 
sacrament,  the  body  pews  of  the  church.  In  addition  to 
the  pubhc  services  for  preaching  and  hearing  the  Word, 
there  are  conference  meetings  once  or  twice  a  week,  for 
social  prayer  and  religious  conversation.  It  is  not  the 
general  custom  for  females  to  take  an  active  part  in  these 
social  meetings. 


82  PRESBYTERIAN    CHURCH    (OLD    SCHOOl). 

CHURCH  GOVERNMENT. 

The  government  of  this  Church  is,  as  its  name  imports, 
presbyterian.  The  term  presbyterian  is  derived  from  the 
Greek  word  presbuteros,  which  signifies  an  "  elder."  All 
the  ordained  ministers  of  this  Church  are  Elders,  or  pres- 
byters, and  it  is  claimed  by  them  in  opposition  to  the  advo- 
cates of  an  episcopacy,  that  Jesus  Christ  instituted  but  one 
order  in  the  ministry,  and  that  all  ordained  ministers,  as 
such,  are  equal  in  dignity  and  ministerial  power.  They 
claim  that  the  term  bishop  signifies  simply  the  office  of  an 
elder,  in  overseeing  the  flock  of  Christ,  and  they  hesitate 
not  to  apply  this  title  to  every  pastor  of  a  local  church. 
Besides  the  pastor,  or  teaching  elder,  they  have  what  are 
called  "Ruling  Elders,"  who,  although  not  ordained  to 
preach,  are  set  apart  in  a  solemn  manner  as  rulers  of  the 
flock  and  as  assistants  of  the  minister  in  maintaining  an 
oversight  thereof.  These,  with  the  pastor,  compose  the 
Session,  which  is  the  lowest  tribunal  in  the  Church.  The 
Session  has  power  to  receive,  try,  acquit,  censure,  sus- 
pend, or  excommunicate  members,  and  an  appeal  lies 
from  this  primary  court  to  the  Presbytery,  which  is  the 
i^ext  highest  body  possessing  jurisdiction.  The  Presby- 
tery is  composed  of  all  the  ministers  in  a  certain  district  or 
territory,  of  whom  there  must  be  at  least  three,  and  a  rul- 
ing elder  from  each  congregation  or  church.  This  body 
has  appellate  jurisdiction  over  all  the  churches  within  its 
bounds.  It  examines  and  licenses  candidates  for  the  min- 
istry. It  ordains,  installs,  removes,  and  suspends  or  ex- 
cludes ministers.  It  examines  all  the  records  of  each 
Church  Session,  and  approves  or  disapproves  of  the  same. 
It  visits  churches  for  the  removal  of  evils,  and  appoints 
delegates  or  commissioners  to  the  General  Assembly.  The 
body  next  above  the  Presbytery  is  the  Synod,  and  is  com- 


PRESBYTERIAN    CHURCH    (oLD    SCHOOl).  83 

posed  of  all  the  pastors  within  a  certain  district,  and  a  rul- 
ing elder  from  each  pastorate,  or  parish.  It  must  embrace 
at  least  three  Presbyteries  within  its  bounds.  It  sustains  a 
similar  relation  to  the  Presbyteries,  that  the  latter  do  to 
the  Church  Session.  It  has  power  to  examine  the  records 
of  each  Presbytery,  to  form  new  Presbyteries,  to  receive 
appeals  from  the  judgment  of  Presbyteries,  and  to  see  that 
the  latter  bodies  do  not  violate  the  Constitution  of  the 
Church.  The  next  highest  and  supreme  body  is  the  Gen- 
eral  Assemhhj.  This  body  is  composed  of  one  minister 
and  one  ruling  elder  from  each  Presbytery  consisting  of 
not  more  than  twenty-four  ministers,  and  two  such  minis  < 
ters  and  ruling  elders  from  each  one  composed  of  more 
than  twenty-four  ministers,  and  so  on  in  proportion  for 
every  additional  twenty-four  ministers.  The  General  As- 
sembly takes  cognizance  of  all  appeals,  references,  and  com- 
plaints, properly  brought  before  it  by  individuals,  or  the 
inferior  bodies.  It  decides  finally  on  all  matters  of  doc- 
trine and  disciphne ;  holds  correspondence  with  other 
Churches,  or  ecclesiastical  bodies ;  and,  in  a  word,  directs 
all  matters  of  a  general  and  denominational  character.  It 
meets  annually,  elects  its  own  Moderator  and  Clerks  ;  also 
its  Trustees  ;  appoints  the  time  and  place  of  the  meeting  of 
the  next  General  Assembly ;  and  on  its  final  adjournment 
is  dissolved.  While  the  power  of  the  General  Assembly 
is  supreme,  it  is  not  absolute,  but  limited  by  constitutional 
restrictions,  and  among  these  is  one  of  an  important  char- 
acter. Before  any  change  can  be  made  in  the  Constitu- 
tion of  the  Church,  by  the  General  Assembly,  it  is  neces- 
sary to  obtain  the  sanction  of  a  majority  of  the  Presbyte- 
ries, in  order  for  said  change  to  take  effect. 

In  addition  to  the  minister  and  ruling  elders  in  each 
church,  there  are  usually  a  number  of  deacons  appointed 


84  PRESBYTERIAN    CHURCH    (OLD    SCHOOL). 

whose  duty  it  is  to  take  charge  of  the  temporalities  of  the 
church,  and  especially  to  relieve  the  wants  of  the  destitute. 

BENEVOLENT  AND  LITERARY  INSTITUTIONS. 

The  Presbyterian  Church  in  the  United  States  has,  from 
the  period  of  its  organization,  been  the  steady  patron  of 
sound  learning,  and  the  unwearied  promoter  of  the  educa- 
tional interests  of  the  nation.  There  are  no  less  than 
eighteen  Colleges  in  the  Union  chiefly  under  their  patron- 
age, with  some  six  Theological  Seminaries,  and  a  large 
number  of  prosperous  and  flourishing  academies. 

They  have  a  Board  of  Education,  by  which  no  less  than 
fifteen  hundred  young  men  have  been  assisted  in  acquiring 
knowledge  sufficient  to  qualify  them  for  the  work  of  the 
ministry.  Nearly  one  half  of  the  home  missionaries,  and 
a  much  greater  proportion  of  the  foreign  missionaries/with 
hundreds  of  the  settled  ministers  of  the  Presbyterian 
Church  in  the  United  States,  have  been  introduced  to  the 
field  of  ministerial  labor  by  the  Board  of  Education,  which, 
in  addition  to  the  work  of  preparing  young  men  for  the 
ministry,  has  issued  from  the  press  over  one  hundred  and 
fifty  diS"erent  works  on  theology  and  other  kindred  subjects. 

The  great  and  crowning  glory  of  the  Presbyterian 
Church  is  its  missions,  foreign  and  domestic.  No  less 
than  three  hundred  home  missionaries  are  continually  em- 
ployed by  this  branch  of  the  Church,  to  preach  the  gospel 
in  sparse  and  destitute  settlements,  and  to  feeble  churches, 
which  are  unable  to  give  a  minister  an  adequate  support, 
while  many  of  the  ministers  of  this  Church  are  supported 
as  missionaries  among  the  heathen  nations  of  the  earth, 
and  the  success  of  the  latter  may  be  in  some  degree 
inferred  from  the  fact  that  in  India  alone,  are  found  a 
Synod  and  three  Presbyteries  connected  with  this  Church. 


PRESBYTERIAN    CHURCH    (nEW    SCHOOl).  85 

PERIODICAI^  AND  STATISTICS. 

Among  the  periodicals,  edited  by  Presbyterian  writers, 
and  supported  almost  exclusively  by  members  of  this 
Church,  may  be  named  the  Biblical  Repertory  and  The- 
ological Review,  issued  quarterly,  with  fourteen  weekly 
papers,  published  in  different  cities  of  the  United  States. 

The  number  of  ministers,  &c.,  in  this  Church,  according 
to  the  latest  reports  which  we  have  seen,  is  as  follows  : — 

Ministers,  1,860;  churches,  2,512;  communicants, 
192,000. 


ARTICLE    X. 

PRESBYTERIAN  CHURCH  (NEW  SCHOOL). 

HISTORY. 

As  the  history  of  this  branch  of  the  Church,  up  to  the 
year  1838,  is  incorporated  with  that  of  the  one  treated  of 
in  the  preceding  Article,  it  will  be  unnecessary  in  the  pres- 
ent Article  to  go  over  the  same  ground,  and  we  will  simply 
refer  the  reader  to  the  Article  alluded  to  for  the  early  his- 
tory of  the  denomination  now  under  consideration.  It  will 
be  necessary,  however,  to  review  to  some  extent  the  ground 
already  passed  over,  in  order  that  the  true  position  of  both 
branches  of  the  Presbyterian  Church  may  be  more  clearly 
seen. 

It  has  been  stated  in  the  former  Article,  that  two  distinct 
elements  were  found  in  the  Presbyterian  Church  in  its 
united  capacity, — the  Scotch  Presbyterian  and  the  English 
and  New-England  Puritan  elements.     The  development  of 


86  PRESBYTERIAN    CHURCH    (nEW    SCHOOl). 

these  two  elements  was  sometimes  dignified  with  the  titles, 
"  Old  Side  "  and  **  New  Side,"  "  Revivahsts  "  and  "  Anti- 
revivalists,"  the  latter  term  being*  applied  to  the  "  Old 
Side  "  party.  Frequently  also  the  terms  "  Scotch  party  " 
and  ''  Puritan  party  "  were  employed  as  significant  of  one 
or  the  other  of  these  elements.  These  different  names 
were  not  entirely  without  meaning,  nor  were  they  always 
bestowed  without  reason  ;  for  while,  on  the  one  hand,  we 
perceive  a  tenacious  and  rigid  adherence  to  old  doctrines, 
measures,  and  forms,  and  a  practical  exemplification  of  the 
motto,  "  Let  well  enough  alone,"  on  the  other  hand  we  per- 
ceive the  characteristic  enterprise  and  vigor  of  the  New- 
England  Puritan  races,  and  that  zealous  determination, 
to  do  with  their  might  whatsoever  their  hands  found 
to  do.  Thus  also,  while  the  "  Old  Side "  adhered  most 
strenuously  to  the  most  strict  construction  of  the  doctrines 
of  Calvin,  as  incorporated  in  the  Confession  of  Faith,  the 
*'New  Side  "  were  willing  to  admit  of  a  more  liberal  in- 
terpretation of  said  doctrines.  Hence,  while  the  Scotch 
party  claimed  that  Christ  died  for  the  elect  only,  the  Puri- 
tan party  claimed  that  he  made  provision  in  his  death  for 
all  men.  While  the  Old  Side  maintained  that  sinners  while 
unconverted  are  entirely  unable  to  comply  with  the  require- 
ments of  God — to  repent,  believe,  and  obey  the  gospel,  the 
New  Side  taught  that  God  has  endued  every  man  with  a 
natural  ability  to  do  right.  The  Old  School  party  could 
not  remain  indifferent  to  these  supposed  innovations  upon 
the  fundamental  doctrines  of  the  Church  ;  and  although 
they  suffered  the  inculcation  of  these  sentiments  for  years, 
with  alarm  mingled  with  a  large  share  of  Christian  patience, 
yet  their  patience  became  well  nigh  exhausted  as  they  per- 
ceived  these  new  doctrines,  and  newer  measures,  as  they 


PRESBYTERIAN    CHURCH    (nEW    SCHOOl).  87 

were  called,  spreading  themselves  over  the  length  and 
breadth  of  the  land. 

The  most  active  leaders  of  the  New  School  party  for  a 
few  years  prior  to  the  separation  were  the  Rev.  Albert 
Barnes,  pastor  of  the  First  Presbyterian  church  in  Phila- 
delphia, Rev.  George  DufBeld,  of  Carlisle,  Pa.,  and  Rev. 
Dr.  Beecher,  of  Cincinnati,  Ohio.  Charges  of  heresy  were 
preferred  against  these  highly-gifted  and  popular  ministers, 
and  although  they  were  finally  acquitted  of  the  crime  of 
being  heretics,  yet  their  persecution  as  such  created  much 
dissatisfaction  on  the  part  of  the  New  School  adherents, 
and  served  to  increase  the  spirit  of  strife  and  contention  be- 
tween the  two  great  parties  at  variance.  We  have  before 
stated  in  the  preceding  Article  that,  previously  to  the  ses- 
sion of  the  General  Assembly  of  1837,  a  Convention  of  the 
Old  School  party  was  held  in  Philadelphia,  which  prepared 
a  Memorial  to  the  Assembly,  in  which  the  New  School 
party  were  charged  with  Sixteen  Doctrinal  Errors,  Ten 
Departures  from  Presbyterian  Order,  and  Five  Declensions 
in  Christian  Discipline.  As  this  Memorial  contains  most 
of  the  points  in  dispute  between  the  parties,  as  also  the 
substance  of  the  charges  preferred  against  the  three  minis- 
ters above  named,  it  may  be  proper  to  spread  the  most  im- 
portant parts  of  it  before  the  reader,  and  especially  those 
which  relate  to  doctrine  : — 

**  We  hereby  set  forth  in  order  some  of  the  doctrinal 
errors  against  which  we  bear  testimony  : 

"  1st.  God  would  have  been  glad  to  prevent  the  ex- 
istence of  sin  in  our  world,  but  was  not  able,  without 
destroying  the  moral  agency  of  man  ;  or,  for  aught  that 
appears  in  the  Bible  to  the  contrary,  sin  is  incidental  to  any 
wise  moral  system. 

*'  2d.  Election  to  eternal  life  is  founded  on  a  foresight  of 
faith  and  obedience. 


88  PRESBYTERIAN    CHURCH    (nEW    SCHOOl). 

"  3d.  We  have  no  more  to  do  with  the  first  sin  of  Adam, 
than  with  the  sins  of  any  other  parent. 

**  4th.  Infants  come  into  the  world  as  free  from  moral 
defilement  as  was  Adam  when  he  was  created. 

"  5th.  Infants  sustain  the  same  relation  to  the  moral 
government  of  God  in  this  world  as  brute  animals ;  and 
their  sufferings  and  death  are  to  be  accounted  for  on  the 
same  principle  as  those  of  brutes,  and  not  by  any  means  to 
be  considered  as  penal. 

"  6th.  There  is  no  other  original  sin  than  the  fact,  that 
all  the  posterity  of  Adam,  though  by  nature  innocent,  or 
possessed  of  no  moral  character,  will  always  begin  to  sin 
when  they  begin  to  exercise  moral  agency :  original  sin 
does  not  include  a  sinful  bias  of  the  human  mind,  and  a 
just  exposure  to  penal  sufi'ering.  There  is  no  evidence  in 
Scripture  that  infants,  in  order  to  salvation,  do  need  re- 
demption by  the  blood  of  Christ,  and  regeneration  by  the 
Holy  Ghost. 

"  7th.  The  doctrine  of  imputation,  whether  of  the  guilt 
of  Adam's  sin,  or  of  the  righteousness  of  Christ,  has  no 
foundation  in  the  Word  of  God,  and  is  both  unjust  and 
absurd. 

"  8th.  The  sufferings  and  death  of  Christ  were  not 
truly  vicarious  and  penal,  but  symbolical,  governmental, 
and  instructive  only. 

"  9th.  The  impenitent  sinner,  by  nature,  and  independent 
of  the  renewing  influence  or  almighty  energy  of  the  Holy 
Spirit,  is  in  full  possession  of  all  the  ability  necessary  to  a 
full  compliance  with  all  the  commands  of  God. 

*'  10th.  Christ  never  intercedes  for  any  but  those  who 
are  actually  united  to  him  by  faith;  or,  Christ  does  not 
intercede  for  the  elect  until  after  their  regeneration. 


PRESBYTERIAN    CHURCH    (nEW    SCHOOl).  89 

"11th.  Saving  faith  is  a  mere  behef  of  the  Word  of 
God,  and  not  a  grace  of  the  Holy  Spirit. 

"  12  th.  Regeneration  is  the  act  of  the  sinner  himself,  and 
it  consists  in  a  change  of  his  governing  purpose,  which  he 
himself  must  produce,  and  which  is  the  result  not  of  any- 
direct  influence  of  the  Holy  Spirit  on  the  heart,  but  chiefly 
of  a  persuasive  exhibition  of  the  truth,  analogous  to  the 
influence  which  one  man  exerts  over  the  mind  of  another ; 
or  regeneration  is  not  an  instantaneous  act,  but  a  progres- 
sive work. 

"  13th.  God  has  done  all  he  can  do  for  the  salvation  of 
all  men,  and  man  himself  must  do  the  rest. 

"  14th.  God  cannot  exert  such  influence  on  the  minds  of 
men  as  sh^U  make  it  certain  that  they  will  choose  and  act 
in  a  particular  manner,  without  impairing  their  moral  agency. 

**15th.  The  righteousness  of  Christ  is  not  the  sole 
ground  of  the  sinner's  acceptance  with  God ;  and  in  no 
sense  does  the  righteousness  of  Christ  become  ours. 

**  16th.  The  reason  why  some  difi'er  from  others  in  re- 
gard to  their  reception  of  the  gospel,  is,  that  they  make 
themselves  to  diff'er." 

Although  these  doctrinal  errors,  so  called,  were  ascribed 
to  the  New  School  divines,  the  reader  will  not  take  it  for 
granted  that  the  latter  avowed  their  belief  in  the  same, 
according  to  the  verbiage  of  the  Memorial.  It  should  be 
borne  in  mind  that,  like  the  counts  of  an  indictment,  the 
whole  of  the  ground  is  sought  to  be  covered  in  such  a  man- 
ner as  that,  if  the  prosecutor  fails  in  sustaining  one  count, 
he  may  rely  on  sustaining  another  ;  but  at  the'^same  time  it 
is  certain  that  there  existed  "good  reasons  for  some  of  the 
allegations  set  forth  in  the  Memorial,  else  they  had  not 
been  made,  and  especially  would  not^so  grave^and  enlight- 
ened a  body  as  the  General  Assembly  of  1837  have  enter- 


90  PRESBYTERIAN    CHURCH    (nEW    SCHOOl). 

tained  and  virtually  sustained  the  charges  against  their 
brethren.  Indeed  Mr.  Barnes's  published  sermon  on  the 
"  Way  of  Salvation  "  seems  to  inculcate  some  of  the  senti- 
ments protested  against  in  the  Memorial.  But  it  is  no  part 
of  our  business  to  discuss  the  truth  or  falsity  of  these  senti- 
ments, our  object  being  simply  to  give  a  fair  and  impartial 
view  of  the  differences  said  to  exist  between  brethren  of 
the  same  name,  and  each  claiming  the  same  standards  as  the 
rule  of  faith  and  practice. 

The  Memorial  above  alluded  to  complains  also  of  certain 
departures  from  the  prescribed  rules  of  the  Church,  in 
relation  to  the  ordination  of  ministers,  and  on  other  points. 
One  of  these  points  is  in  relation  to  the  needless  ordination 
of  evangelists  having  no  pastoral  relations.  Another  in  re- 
lation to  ordaining  men  for  the  ministry  without  the  proper 
qualifications,  and  who  deny  fundamental  principles  of 
truth.  Another  in  relation  to  disorderly  meetings  of  mem- 
bers and  ministers,  by  which  contention  and  discord  were 
excited  among  the  churches. 

The  memorialists  also  prayed  for  the  severance  of  all 
churches.  Presbyteries,  and  Synods  which  were  not  strictly 
organized  on  presbyterian  principles ;  also  the  separation 
from  the  Church  of  all  such  Presbyteries  and  Synods  as 
were  known  to  consist  chiefly  of  unsound  or  disorderly 
members. 

The  request  of  the  memorialists  was  so  far  granted,  that 
the  General  Assembly  solemnly  declared  that  the  Synods 
of  Utica,  Geneva,  Genesee,  and  Western  Reserve,  con- 
taining about  five  or  six  hundred  ministers  and  sixty  thou- 
sand communicants,  were  not  constituent  parts  of  the  Pres- 
byterian Church.  As  these  four  exscinded  Synods  were 
principally  composed  of  New  School  divines,  it  is  plain  to 
be  seen  what  effect  such  virtual  excommunication  must  in 


PRESBYTERIAN    CHURCH    (nEW    SCHOOl).  91 

future  have  upon  the  comparative  strength  of  parties  in  the 
General  Assembly,  as  no  representation  could  be  had  in  the 
Assembly,  of  the  Synods  so  excluded.  Before  the  next 
session  of  the  Assembly,  the  Presbyteries  embraced  within 
the  bounds  of  the  exscinded  Synods  elected  as  usual  the 
proper  number  of  delegates,  who,  at  the  meeting  of  the 
General  Assembly  of  1838,  appeared  with  their  commissions 
in  their  hands,  and  claimed  seats  as  members  of  the  body. 
A  motion  was  made  that  they  be  recognized  as  members, 
but  the  Moderator  refused  to  put  the  motion,  on  the  ground 
of  its  unconstitutionality.  Being  thus  refused  admission  as 
members,  all  that  they  could  now  do  was  either  to  return 
to  their  constituents,  or  organize  a  separate  General  As- 
sembly. The  latter  course  was  preferred,  and  having  with- 
drawn in  a  body  they  proceeded  to  the  First  Presbyterian 
church,  and  organized  what  they  claimed  to  be  the  Consti- 
tutional General  Assembly  of  the  Presbyterian  Church  in 
the  United  States  of  America ;  and  proceeded  to  the  trans- 
action of  business  and  the  election  of  officers  in  the  same 
manner  as  though  no  separation  had  taken  place.  For  a 
statement  of  the  subsequent  legal  proceedings  which  were 
instituted  for  the  purpose  of  testing  the  question  of  the 
ownership  of  Church  property,  the  reader  will  please  refer 
to  the  preceding  Article. 

The  year  1838  then,  whether  it  gave  rise  to  the  Old 
School  or  New  School  Presbyterian  Church  in  America, 
is  the  year  in  which  originated  a  separate  organization,  and 
which  witnessed  the  rather  unusual  spectacle  of  two  dis- 
tinct bodies  of  Christian  ministers  and  elders  assembled  in 
solemn  gravity  in  separate  apartments,  each  claiming  the 
same  name,  and  professing  adherence  to  the  same  theologi- 
cal platform,  and  maintaining  the  same  general  principles 


92  PRESBYTERIAN    CHURCH    (nEW    SCHOOl). 

of  Church  polity,  and  yet  separate  and  divided,  not  only  in 
body,  but  in  affection  and  love. 

Since  the  above  period,  the  sessions  of  the  New  School 
Presbyterian  Church  have  been  held  triennially,  instead  of 
annually  as  formerly.  We  are  happy  to  say  that  the  acer- 
bity of  feeling  between  the  two  bodies  seems  very  much  to 
have  abated,  and  the  motto  now  practically  adopted  by 
each  Church  is,  "  Live  and  let  live."  The  Christian  world 
has  reason  to  hope  that,  whatever  differences  of  sentiment 
may  exist  between  Churches  of  the  same  name,  there  will 
be  a  practical  exemplification  of  the  power  of  Christian 
love. 

DOCTRINES,  CHURCH  GOVERNMENT,  &c. 

It  seems  scarcely  necessary  to  add  that  the  New  School 
Presbyterian  Church  continues  to  adopt  the  Presbyterian 
Confession  of  Faith  as  its  acknowledged  standard  of  theol- 
ogy, morals,  and  discipHne ;  but  it  should  be  borne  in  mind 
that  this  Church  differs  very  much  from  the  Old  School 
branch  in  the  interpretation  of  the  articles  of  faith  as 
found  in  the  Confession.  As  we  have  given  the  points  of 
difference  to  some  extent  as  taken  from  the  Memorial,  all 
that  seems  necessary  to  be  added  is,  that  the  New  School 
Presbyterian  Church  is  moderately  Calvinistic  in  her  the- 
ology, while  in  Church  government,  discipline,  and  usages, 
she  remains  as  before  the  separation. 

LITERARY  AND  BENEVOLENT  INSTITUTIONS. 

This  Church  has  not  as  yet  seen  fit  to  erect  or  endow 
any  college  for  the  separate  education  of  her  youth,  but 
prefers  to  patronize  those  already  in  operation.  She  has, 
however,  four  flourishing  Theological  Institutions  for  the 
education  of  her  candidates  for  the  ministry ;  one  at  Auburn, 


ASSOCIATE    PRESBYTERIAN    CHURCH.  93 

N.  Y.,  one  at  Cincinnati,  Ohio,  one  in  Tennessee,  and  an- 
other in  connection  with  the  Western  Reserve  College. 

Her  annual  contributions  to  the  cause  of  missions  are 
disbursed  under  the  direction  of  the  American  Board  of 
Commissioners  for  Foreign  Missions.  She  sustains  several 
well-conducted  periodicals,  and  contributes  her  full  share 
to  the  literature  of  the  day. 

The  number  of  ministers  belonging  to  this  Church  is  at 
present  1,551,  and  of  communicants  155,000  ;  which  num- 
bers being  added  to  those  of  the  Old  School  Church,  will 
give  the  entire  strength  of  the  Presbyterian  Church  in  the 
United  States  in  round  numbers  at — ministers,  3,350; 
members,  347,000. 


ARTICLE  XII. 
ASSOCIATE  PRESBYTERIAN  CHURCH. 

HISTORY. 

The  Associate  Presbyterian  Church  in  the  United  States 
is  a  branch  of  the  Associate  Presbyterian  Church  of  Scot- 
land, and  is  composed  principally  of  Scotchmen  and  their 
descendants,  who,  retaining  their  love  for  the  worship  and 
religion  of  their  ancestors,  have  seen  fit  to  maintain,  as  far 
as  possible,  the  doctrines  and  usages  of  the  old  Scottish 
Kirk.  This  branch  of  the  Church  was  organized  in  Amer- 
ica as  early  as  the  year  1754,  by  two  ministers  who  were 
sent  over  by  the  Associate  Synod  of  Scotland,  at  the  ur- 
gent request  of  many  emigrants  from  Scotland  cand  the 
North  of  Ireland.  These  ministers  having  been  authorized 
5* 


94  ASSOCIATE    PRESBYTERIAN    CHURCH. 

to  form  themselves  into  a  Presbytery,  on  their  arrival  in 
America  proceeded  to  form  the  Presbytery  of  Pennsylvania, 
subsequent  to  which  they  extended  their  labors  to  other 
Scotch  settlements  in  New- York,  Virginia,  and  North 
Carolina.  This  Church  has  numerous  adherents  in  nearly 
all  the  States  of  the  Union.  It  has  suffered  much  from 
divisions  and  secessions,  but  has  slowly  and  steadily  in- 
creased in  strength  and  influence  to  the  present  time. 

DOCTRINES. 

This  Church  is  strictly  Calvinistic  in  her  doctrines.  She 
adopts  as  her  standard  of  theology  the  Westminster  Con- 
fession of  Faith,  and  the  Larger  and  Shorter  Catechisms. 
For  a  further  view  of  their  doctrines,  see  the  above  works. 

CHURCH    GOVERNMENT. 

This  Church,  as  its  name  implies,  adopts  the  presbyte- 
rian  form  of  ecclesiastical  government,  and  regulates  its 
internal  aff'airs  according  to  the  practice  and  usage  of  the 
Presbyterian  Churches  in  Scotland  and  America. 

FORM    OF    WORSHIP. 

This  is  similar  with  some  exceptions  to  the  worship  of 
the  other  Presbyterian  bodies.  One  exception  is  the  rigid 
adherence  of  its  ministers  and  members  to  the  use  of  the 
old  Psalms  of  David  in  Metre  ;  a  sort  of  prosaic  poetry,  or 
more  properly  a  transposition  of  the  words  of  the  Psalms 
in  the  authorized  version  of  the  Bible,  so  as  to  form  a  va- 
riety of  metres,  while  the  words  themselves  are  as  much  as 
possible  retained.  As  a  denomination  they  are  noted  for 
their  respectability  and  learning,  and  like  their  brethren  on 
the  other  side  of  the  Atlantic,  they  are  strict  observers  of 
the  sanctity  of  the  Sabbath  day. 


REFORMED    PRESBYTERIAN    CHURCH.  95 

STATISTICS. 

This  Church  has  one  Theological  Seminary,  in  Canons- 
burg,  Pa.  ;  one  General  Synod,  13  Presbyteries,  214 
churches,  120  ministers,  and  about   19,000  communicants. 


ARTICLE   XIII. 

REFORMED  PRESBYTERIAN  CHURCH.     (COVENANTERS.) 

HISTORY. 

This  brancb  of  the  Presbyterian  Church  had  its  origin  in 
the  year  1560,  at  the  time  of  the  reformation  from  Popery. 
On  the  abolishment  of  the  Papal  power  and  religion  in  Scot- 
land, Presby  terianism  was  by  law  declared  to  be  the  estab- 
lished order  of  discipline  and  worship,  this  great  change 
being  effected  principally  through  the  labors  of  the  cele- 
brated John  Knox.  The  qualifying  prefix  Reformed,  as 
connected  with  Presbyterian  Church,  does  not  refer  to 
any  reformation  in  regard  to  the  latter,  but  to  this  body  as 
a  Presbyterian  Church  reformed  from  Popery,  &c.  The 
term  Covenanter,  as  applied  to  this  Church,  is  derived  from 
one  of  the  articles  of  her  "  Terms  of  Communion,"  in 
•which  is  found  a  requisition  which  every  candidate  for 
church  fellowship  is  obliged  to  assent  to,  before  admission  : 
"  An  acknowledgment  that  public,  social  covenanting  upon 
proper  occasions,  is  an  ordinance  of  God,  and  that  such 
moral  deeds  as  respect  the  future,  whether  ecclesiastical 
or  civil,  are  of  continued  obligation,  as  well  upon  those  who 
are  represented  in  the  taking  of  them,  as  upon  those  who 
actually  covenant,  until  the  ends  of  them  be  effected."    In 


96  REFORMED    PRESBYTERIAN    CHURCH. 

accordance  with  the  above  term  of  communion,  not  only 
are  the  members  of  this  Church  required  to  enter  into  the 
common  covenant  of  Christianity,  to  renounce  the  devil  and 
all  his  works,  but  to  covenant  with  each  other,  under  the 
solemnity  of  an  oath,  that  in  times  of  emergency  either  in 
Church  or  State  they  will  defend  the  right  and  oppose  the 
wrong ;  and  this  covenant  is  of  perpetual  obligation  until 
the  end  or  object  is  secured.  Hence  when  Wilham,  Prince 
of  Orange,  was  called  to  the  English  and  Scottish  thrones 
in  the  year  1688,  and  religion  was  established  in  both  king- 
doms by  act  of  Parliament,  although  Presbyterianism  was 
declared  to  be  the  established  religion  of  Scotland,  yet 
those  members  of  the  Scottish  Church,  who  denied  the 
right  of  the  civil  power  to  control  the  Church,  would  not 
yield  to  the  royal  supremacy  in  this  matter.  The  ma- 
jority however  of  both  ministers  and  people  consented 
to  the  civico-ecclesiastical  establishment,  which  left  the  true 
Covenanters  in  a  small  minority,  and  for  a  time  without 
even  a  ministry.  At  length  several  ministers  of  the  Estab- 
lishment seceded  from  the  latter  body,  and  organized  them- 
selves into  a  Reformed  Presbytery. 

The  Covenanters  have  had  an  existence  in  America  as  a 
distinct  denomination  since  the  year  17*74,  at  which  time 
a  Reformed  Presbytery  was  duly  organized  by  a  minister 
of  the  Reformed  Presbytery  of  Scotland,  and  two  other 
ministers  from  the  Reformed  Presbytery  of  Ireland.  This 
organization  was  kept  up  until  after  the  close  of  the  Revo- 
lutionary war,  when  many  of  the  members  and  ministers 
of  the  Reformed  Presbyterian  and  Associate  Presbyterian 
Churches,  being  desirous  of  uniting  the  several  branches  of 
the  Presbyterian  Church  in  one  great  body,  proceeded  to 
organize  in  1782  the  Associate  Reformed  Presbyterian 
^hurch  in  the  United  States.     While  many  entered  into 


REFORMED    PRESBYTERIAN    CHURCH.  97 

the  new  organization,  others  of  both  the  above  Churches 
refused  to  sanction  the  union ;  and  although  much  weakened 
on  account  of  the  union  formed,  the  Reformed  Church 
continued  to  retain  an  independent  existence,  until  rein- 
forced by  emigrations  from  Europe,  when  an  organization 
on  a  more  general  scale  was  completed  in  1798  by  the  for- 
mation of  the  Reformed  Presbytery  of  the  United  States  of 
North  America.  In  the  year  1808  a  Synod  was  formed, 
and  in  the  year  1825  a  General  or  representative  Synod 
was  organized ;  since  which  time  the  Reformed  Presbyterian 
Church  has  continued  to  add  to  her  ministers  and  mem- 
bers from  year  to  year. 

DOCTRINES. 

This  Church  is  strictly  Calvinistic  in  her  theology.  The 
Westminster  Confession  of  Faith,  and  the  Larger  and  Shorter 
Catechisms,  are  adopted  as  the  subordinate  standards  of 
doctrine,  from  which  she  has  never  deviated. 

CHURCH  GOVERNMENT. 

In  her  form  of  ecclesiastical  government  the  Reformed 
Presbyterian  Church  is  strictly  presbyterian.  Her  internal 
affairs  are  managed  by  elders,  or  presbyters,  lay  and  minis- 
terial, in  a  manner  similar  to  those  of  other  Presbyterian 
Churches. 

FORM    OF   WORSHIP,    USAGES,  &c. 

The  peculiarities  of  this  Church  consist,  1st,  in  the  prac- 
tice of  covenanting  ;  2d,  in  the  exclusive  use  of  the  Scots 
version  of  the  Psalms  ;  3d,  in  exclusive  communion,  allow- 
ing none  but  members  of  their  own  organization  to  partake 
with  them  of  the  Lord's  Supper  ;  4th,  in  the  belief  that 
immoral  and  unchristian  men  are  not  eligible  to  civil  office, 
and  should  not  be  promoted  to  such.     Some  of  the  min- 


98  ASSOCIATE    REFORMED    PRESBYTERIAN    CHURCH. 

isters  and  members  believe  that  the  Constitution  and  gov- 
ernment of  the  United  States,  though  favorable  to  liberty 
of  conscience,  are  nevertheless  infidel  and  unchristian,  and 
that  no  true  Christian  can  properly  hold  office  under  either. 
This  is  not,  however,  the  sentiment  of  the  majority  of  the 
Church. 

STATISTICS. 

On  account  of  the  peculiarity  and  exclusiveness  of  their 
views,  and  especially  the  practice  of  covenanting,  this 
Church  has  not  increased  largely  in  the  United  States. 
They  have  about  fifty  churches,  about  the  same  number  of 
ministers,  and  some  five  or  six  thousand  members,  found 
principally  in  the  Scotch  and  Irish  settlements  of  the  coun- 
try. 


ARTICLE   XIV. 

ASSOCIATE  REFORMED  PRESBYTERIAN  CHURCH. 

HISTORY. 

The  Associate  Reformed  Church  in  the  United  States 
was  originally  composed  of  seceding  members  from  the 
Associate  Presbyterian  and  the  Reformed  Presbyterian 
Churches  in  America.  Hence  the  name  Associate  He- 
formed.  In  the  year  1782,  some  of  the  ministers  and 
members  of  the  above  Churches,  believing  it  important 
that  the  Scottish  Presbyterian  Churches  in  America  should 
be  organized  into  one  body,  proposed  to  unite  both  the 
above  branches  together.  Accordingly,  at  a  meeting  of 
the  Associate  Presbytery  of  Pennsylvania,  a  union  was 


ASSOCIATE    REFORMED    PRESBYTERIAN    CHURCH.  99 

consummated  in  part  between  the  two  bodies ;  but  it  so 
happened,  that  a  respectable  minority  in  both  Churches 
were  unprepared  for  the  measure,  and  refused  to  enter 
into  the^  arrangement,  and  kept  up  after  the  union  of  the 
majorities  their  former  separate  organizations  ;  the  result 
of  which  was,  that  instead  of  there  being  but  two  distinct 
organizations,  the  evil  deprecated  was  in  fact  augmented 
by  the  addition  of  a  third  distinct  body  under  the  above 
name,  which  body  has  maintained  a  separate  existence  to 
the  present  time,  and  has  been  more  successful  in  gaining 
adherents  than  either  of  the  branches  from  which  it  sprung. 

DOCTRINES. 

This  Church,  like  its  sister  Presbyterian  Churches,  is 
Calvinistic.  The  same  standards  of  theology  adopted  by 
them,  form  the  groundwork  or  platform  of  her  doctrinal 
views.  The  Westminster  Confession  of  Faith,  and  the 
Larger  and  Shorter  Catechisms,  are  the  acknowledged 
standards  of  the  Church. 

CHURCH  GOVERNMENT. 

The  government  of  this  Church  is  presbyterian,  includ- 
ing the  Session,  Presbytery,  and  Synod,  as  in  other  Pres- 
byterian Churches. 

FORM  OF  WORSHIP  AND  USAGES. 

The  main  points  of  difference  between  this  branch  of 
the  Church  and  the  sister  Scottish  Churches  in  America 
appear  to  be,  that  the  latter  are  more  exclusive  in  their  fel- 
lowship, and  more  sectarian  in  their  views,  being  what 
may  be  called  close  communionists,  and  adhering  rigidly  to 
all  the  forms  and  practices  of  the  Kirk  of  Scotland,  in  their 
manner  of  worship  and  the  use  of  the  Psalms  of  David  in 
Metre,  as  set  jForth  by  the  General  Assembly  of  the  Kirk  ; 


100  CUMBERLAND    PRESBYTERIAN    CHURCH. 

while  the  Associate  Reformed  Presbyterians  are  more  lib- 
eral in  their  views,  and  less  rigid  in  their  adherence  to  the 
old  Scottish  practices.  Hence  the  worship  of  the  latter 
body  is  more  like  that  of  the  American  Presbyterians, 
allowing  as  they  do  the  use  of  Watts's  and  other  ver- 
sions of  psalms  and  hymns.  As  this  denomination  has  no 
general  conventional  representative  body,  such  as  a  Gen- 
eral Synod  or  Assembly,  having  the  power  of  legislat- 
ing for  the  entire  Church,  there  exists,  as  might  be  ex- 
pected, a  variety  of  views  in  relation  to  minor  prudential 
matters,  and  a  slight  difference  of  administration  in  differ- 
ent places,  as  also  in  their  mode  of  worship. 

STATISTICS. 

This  Church  has  three  Synods  :  the  Synod  of  New- 
York,  the  Synod  of  the  West,  and  the  Synod  of  the  South. 
The  New- York  Synod  has  four  Presbyteries,  located  in  the 
Middle  and  Eastern  States.  The  Synod  of  the  West  has 
two  sub- Synods  and  fourteen  Presbyteries.  The  Southern 
Synod  has  four  Presbyteries.  Under  the  supervision  of 
these  Synods  are  four  Theological  and  Literary  Institu- 
tions. The  number  of  ministers  belonging  at  the  present 
time  to  this  Church,  is,  according  to  the  latest  reports, 
219;  churches,  332:  members,  26,340. 


ARTICLE    XV. 
CUMBERLAND  PRESBYTERIAN  CHURCH. 

HISTORY. 

This  Church  owes  its  origin  as  a  distinct  body  to  an 
extensive  revival  of  religion  which  occurred  in  the  State 
of  Kentucky  about  the   year    11 91,  which  revival   was 


CUMBERLAND    PRESBYTERIAN    CHURCH.  101 

brought  about  through  the  instrumentahty  of  Presbyterian 
ministers.  So  great  was  the  excitement  among  the  peo- 
ple, that  many  persons  came  twenty,  thirty,  and  even  a 
hundred  miles  for  purposes  of  religious  instruction  and 
edification ;  and  as  there  were  no  churches  large  enough  to 
accommodate  the  people  who  assembled  from  time  to  time, 
resort  was  had  to  the  woods,  where  the  multitudes  en- 
camped with  their  wagons  and  provision,  and  spent  days 
and  nights  in  the  worship  of  God.  This  was  the  origin  of 
camp  meetings.  While  many  of  the  ministers  and  mem- 
bers of  the  Presbyterian  Church  cheerfully  gave  all  their 
time  and  talents  to  the  promotion  of  the  work  of  revival, 
others  of  the  same  Church  saw  fit  not  only  to  stand  aloof 
from,  but  even  to  oppose,  what  they  no  doubt  considered 
to  be  fanaticism  and  mere  excitement.  Notwithstanding 
their  opposition,  however,  the  work  continued  to  spread 
through  the  greater  part  of  Kentucky  and  Tennessee  ;  and 
as  the  increaise  of  converts  created  a  demand  for  more  min- 
isters than  could  possibly  be  furnished,  an  attempt  was 
made  to  call  suitable  persons  to  supply  the  deficiency. 
Difliculties  however  existed  in  regard  to  finding  men  of 
such  educational  attainments  as  the  Constitution  of  the 
Presbyterian  Church  required  all  its  candidates  for  the 
ministry  to  possess.  The  demand  could  only  be  met  by 
selecting  persons  who  in  every  other  respect  were  fully 
qualified  for  the  sacred  office — persons  who,  although  they 
had  not  the  advantage  of  a  collegiate  education,  were  nev- 
ertheless well  versed  in  the  Holy  Scriptures,  had  a  "good 
English  education,  and  above  all,  were  men  of  fervent 
piety,  and  gave  good  evidence  of  being  called  by  God  to 
the  work  of  the  ministry.  In  accordance  with  these  views, 
three  persons,  answering  the  above  description,  were 
requested  by  the  revival  ministers  to  present  themselves 


102  CUMBERLAND    PRESBYTERIAN    CHURCH. 

for  ordination  before  the  Transylvania  Presbytery.  They 
did  so,  but  their  application  was  opposed  by  the  non- 
revival  members  of  the  Presbytery,  and  their  ordination 
refused.  In  the  year  1803,  however,  these  candidates 
received  ordination  at  the  hands  of  the  Cumberland  Pres- 
bytery, a  majority  of  which  body  voted  for  the  same, 
while  a  minority  opposed  it,  and  sent  in  a  remonstrance  to 
the  Kentucky  Synod  against  the  action  of  the  majority; 
At  the  next  meeting  of  the  Synod  the  above  ordinations 
were  pronounced  irregular,  and  the  persons  ordained  were 
required  to  undergo  the  usual  examination.  To  this  re- 
quirement they  revival  ministers  were  opposed,  asserting 
that  the  Cumberland  Presbytery  had  original  jurisdiction 
over  its  own  members,  with  the  right  to  examine  and  judge 
of  the  fitness  of  its  own  candidates,  and  to  ordain  them  if 
it  saw  fit  to  do  so.  The  persons  ordained  also  refused  to 
obey  the  mandate  of  the  Synod,  whereupon  the  latter  body 
passed  a  resolution  prohibiting  said  persons  performing  any 
of  the  functions  of  the  sacred  ministry.  To  this  prohibi- 
tion but  little  respect  was  paid  by  the  persons  concerned, 
who  continued  to  preach,  and  administer  the  ordinances  as 
heretofore.  An  appeal  however  was  taken  from  the  de- 
cision of  the  Synod  to  the  General  Assembly,  which  body 
confirmed  the  decision  of  the  Synod.  At  length,  after  many 
ineffectual  attempts  to  obtain  a  redress  of  grievances,  on 
the  4th  of  February,  1810,  the  above  persons,  with  others, 
formed  themselves  into  an  independent  body,  with  the 
name  of  the  Cumberland  Presbytery.  By  the  year  1813, 
the  Cumberland  Presbyterians  had  so  much  increased  as 
to  warrant  the  formation  of  a  Synod,  at  which  time  a  Con- 
fession of  Faith,  Catechism,  and  form  of  Church  govern- 
ment were  adopted  ;  and  since  the  period  last  referred  to, 
the  Cumberland  Presbyterians  have  been  in  a  highly  pros- 
perous and  flourishing  condition. 


CUMBERLAND    PRESBYTERIAN    CHURCH.  103 

DOCTRINES. 

The  Confession  of  Faith  adopted  by  the  Cumberland 
Presbyterians,  is  merely  a  modification  of  the  Westminster 
Confession  of  Faith,  excluding  however  the  more  Calvin- 
Istic  features  of  the  latter.  Thus,  while  they  teach  the 
doctrine  of  general  redemption,  they  deny  the  possibility 
of  total  and  final  apostasy,  and  also  the  possibility  of 
attaining  to  a  state  of  sanctification  until  the  hour  of  death. 

CHURCH  GOVERNMENT. 

This  Church  retains  the  Presbyterian  form  of  Church 
government,  excepting  that  part  of  it  which  relates  to  the 
ordination  of  ministers,  &c.  It  is  required  of  each  can- 
didate for  ordination,  that  he  assent  to  the  doctrines  of 
the  Confession  of  Faith  of  the  Presbyterian  Church,  ex- 
cepting that  of  predestination  as  taught  in  the  same,  to 
which  they  are  not  required  to  subscribe.  It  is  also 
required  that  candidates  for  ordination  should  be  examined 
on  grammar,  geography,  astronomy,  natural  and  moral 
philosophy,  church  history,  and  theology. 

MANNER  OF  WORSHIP  AND  USAGES. 

These  are  similar  to  those  of  the  Presbyterian  Church. 

STATISTICS. 

The  Cumberland  Presbyterians  have  three  Colleges 
under  their  supervision  and  patronage  :  Cumberland  Col- 
lege, in  Kentucky,  Beverley  College,  in  Ohio,  and  a  College 
in  Tennessee.  They  have  two  religious  periodicals  pub- 
lished weekly, — the  "  Banner  of  Peace,"  at  Lebanon,  Tenn., 
and  the  "  Union  Evangelist,"  at  Pittsburg,  Pa. 

They  have  a  General  Assembly,  15  Synods,  480 
churches,  350  ministers,  and  about  50,000  members. 


104  REFORMED    DUTCH    CHURCH. 

ARTICLE   XVI. 
REFORMED  PROTESTANT   DUTCH  CHURCH. 

HISTORY. 

The  Reformed  Dutch  Church  is  the  first  presbyterian 
Church  that  was  organized  on  the  American  continent. 
It  claims  to  be  a  branch  of  the  Dutch  Reformed  or  national 
Church  of  Holland,  having  been  at  first  composed  of  emi- 
grants from  the  latter  country,  who  settled  in  what  was 
then  called  the  Province  of  New- Amsterdam,  now  New- 
York.  The  precise  date  of  the  first  organization  of  this 
Church  in  New-Amsterdam  is  not  certainly  known,  but 
is  supposed  to  be  as  far  back  as  the  year  1619,  at  which 
time,  and  until  the  year  1664,  New- Amsterdam  was  a 
Dutch  province  ;  but  in  the  latter  year  was  invaded  by 
an  army  from  England,  added  to  the  British  dominions, 
and  placed  under  the  direction  of  the  Duke  of  York  and 
Albany.  The  first  minister  of  this  Church  in  America  was 
the  Rev.  Everardus  Bogardus ;  but  at  what  time  he  immi- 
grated, how  long  he  remained,  when  he  returned  to  Hol- 
land, and  when,  where,  or  how  he  died,  are  facts  involved 
in  obscurity. 

After  the  subjugation  of  the  province  by  the  British' 
arms,  the  Dutch  Protestants  were  allowed  the  free  exercise 
of  their  worship  ;  and  as  previously  to  this  event,  the  greater 
part  of  the  population,  including  the  military  and  civil 
officers,  were  members  of  the  Reformed  Dutch  Church,  so 
after  the  conquest  she  continued  for  many  years  to  be  the 
most  influential   and  popular  Church  in  the  colony  ;    so 


REFORMED    DUTCH    CHURCH.  105 

much  SO  indeed,  that  clergymen  of  the  EngHsh  Establish- 
ment thought  it  not  beneath  their  dignity  to  worship  at  her 
altars,  and  associate  on  the  most  intimate  terms  with  her 
ministers.  In  the  year  1693,  however,  under  the  admin- 
istration of  Governor  Fletcher,  a  zealous  Episcopalian,  a 
law  passed  the  provincial  House  of  Assembly,  declaring 
the  Church  of  Enorland  to  be  the  established  Church  in  the 
greater  part  of  the  colony,  and  requiring  members  of  all 
other  Churches,  as  dissenters,  to  support  by  payment  of 
taxes  the  Episcopal  clergy.  This  state  of  things  continued 
until  the  declaration  of  independence  by  the  colonies  in 
the  year  1776.  Meanwhile  the  Reformed  Dutch  Church 
lost  many  of  her  members  and  ministers,  who  being  allured 
by  the  glitter  and  show  of  an  establishment,  left  her  pale, 
and  identified  themselves  with  the  former.  It  is  natural 
to  infer  from  this  fact,  that  however  much  the  Dutch  Church 
might  suffer  in  her  external  glory  and  strength  from  these 
defections,  yet  she  lost  thereby  none  of  that  true  glory 
essential  to  the  vital  well-being  of  a  Christian  Church.  For 
many  years  prior  to  the  war  of  the  Revolution,  she  suffered 
much  in  her  strength  and  efficiency  by  the  violent  agitation 
of  the  question  relating  to  her  continued  ecclesiastical  de- 
pendence upon  the  mother  Church  in  Holland,  for  the 
ordination  of  her  ministers,  &c., — one  party  asserting  the 
propriety  of  such  dependence,  and  an  opposite  party  loudly 
demanding  a  deliverance  from  what  they  considered  grievous 
bondage.  So  violent  indeed  was  the  excitement,  that  en- 
tire neighborhoods,  hitherto  peaceful,  became  the  theatres 
of  strife.  Churches  were  torn  into  fragments,  even  famihes 
became  divided,  meeting  -  houses  were  locked  up,  the 
Sabbath  was  shamefully  desecrated  by  rehgious  riots,  and 
ministers,  while  preaching  God's  Word,  were  assailed,  in- 
sulted, a\id   «^\is\wise   abused.     This  deplorable  state  of 


106  REFORMED    DUTCH    CHURCH. 

things  could  not  but  operate  to  the  disadvantage  of  the 
Church.  Many  of  the  peace-loving  members  left  her  com- 
munion, and  sought  refuge  in  other  Churches,  where  strife 
and  animosity  did  not  prevail.  In  addition  to  the  difficul- 
ties above  referred  to,  others  arose  from  the  fact  that  the 
English  language  being  now  the  language  of  the  colony, 
and  the  Dutch  5''outh  having  paid  but  little  attention  to 
their  vernacular  tongue,  a  necessity  arose  for  the  use  of 
the  English  language  in  the  celebration  of  divine  worship. 
While  the  younger  members  of  the  Church  insisted  on  such 
use,  the  older  ones  as  strenuously  opposed  any  departure 
from  the  use  of  their  favorite  Dutch.  This  was  emphati- 
cally a  war  between  the  young  and  old.  At  length  the 
older  ones  yielded  to  the  claims  of  the  youth,  while  in  the 
struggle  for  victory,  many  left  the  Church  and  went  to 
other  communions.  Still  another  source  of  contention  arose 
in  the  year  1770,  by  the  establishment  of  a  college  for  the 
education  of  Dutch  youth.  The  founding  of  Queen's  Col- 
lege was  violently  opposed  by  those  who  desired  still  to 
remain  dependent  on  Holland  for  learning,  theology,  and 
the  ministry ;  while  by  the  other  party  its  utility  and  im- 
portance were  considered  so  great,  that  regardless  of  the 
feelings  of  the  opposers,  they  succeeded  in  its  establish- 
ment. 

From  these  and  a  variety  of  other  causes  the  Reformed 
Dutch  Church  in  America  was  shaken  to  its  very  foun- 
dations, and  became  well  nigh  extinct.  At  length,  in  the 
year  1771,  through  the  influence  of  the  Rev.  Dr.  Living- 
ston, a  Convention  met  in  New- York,  at  which  time  and 
place  all  their  difficulties  were  happily  adjusted,  and  from 
that  time  forward,  prosperity  became  an  attendant  of  this 
branch  of  the  Church  of  God  ;  so  that  at  the  present  time 


REFORMED    DUTCH    CHURCH.  lOY 

?he  has  a  respectable  standing  among  the  Churches  of  the 
land. 

DOCTRINES. 

In  doctrine,  the  Reformed  Dutch  Church  is  Calvinistic. 
She  receives  as  her  subordinate  standards  of  divinity,  the 
Confession  of  Faith  and  the  Canons  of  the  Council  of  Dort, 
together  with  the  Heidelberg  Catechism.  From  these 
standards  it  will  be  seen  that  she  believes  in  predestination, 
particular  redemption,  and  in  the  doctrine  of  necessary 
final  perseverance,  or  the  impossibility  of  finally  and  totally 
apostatizing  from  God. 

MANNER   OF  WORSHIP. 

The  mode  of  worship  in  this  C  hurch  differs  in  some  re- 
spects from  that  of  other  presbyterian  Churches.  On  en- 
tering the  church  or  place  of  worship,  it  is  customary  for 
the  members  to  kneel  in  silent  prayer.*  At  the  opening  of 
the  service,  the  minister  reads  the  Ten  Commandments, 
and  after  singing  by  the  congregation,  pronounces  a  solemn 
benediction  upon  them  ;  after  which  he  proceeds  with  the 
service,  as  is  usual  in  other  Churches.  Forms  of  prayer 
are  only  used  in  the  celebration  of  the  Lord's  Supper,  and 
in  baptism.  Each  minister  is  required  to  lecture  on  a  por- 
tion of  the  Heidelberg  Catechism  on  the  afternoon  of  each 
Sabbath.  % 

CHURCH  GOVERNMENT. 

In  regard  to  church  government,  this  branch  of  the 
Church  is  strictly  presbyterian.  The  lowest  court,  or 
church  session,  is  called  a  Consistory,  being  composed  of 
the  minister  and  eldei-s  of  each  church.  The  next  highest 
body  is  the  Classis,  corresponding  with  the  Presbytery  of 
other  Presbyterian  Churches.  The  next  body  is  the  Par- 
ticular Synod,  and  the  last  and  highest,  the  General  Synod. 

*  This  practice  is  generally  getting  into  disuse. 


108  GERMAN    REFORMED    CHURCH. 

The  ruling  elders  and  deacons  of  the  Church  are  chosen 
for  a  term  of  two  years  only.  Appeals  lie  from  the  Con- 
sistory to  the  Classis,  from  the  Classis  to  the  Particular 
Synod,  and  from  the  latter  to  the  General  Synod. 

STATISTICS. 

This  Church  has  under  her  patronage  one  College,  called 
Rutgers  College,  one  Theological  Seminary,  and  several 
Academies.  She  has  a  Foreign  and  Domestic  Missionary 
Society,  a  Sabbath-school  Union,  and  an  Education  Society . 
The  number  of  churches  is  292  ;  ministers,  293  ;  and  of 
members,  about  33,500. 


ARTICLE   XYII. 
GERMAN  REFORMED  CHURCH. 

HISTORY. 

This  branch  of  the  Christian  Church  in  the  United 
States,  is,  as  its  name  imports,  composed  principally  of 
Germans  and  their  descendants.  The  founder  of  the 
parent  branch  in  Germany  was  Zwingli  or  Zuinglius  of 
Switzerland,  the  contemporary  of  Martin  Luther,  and  like 
him  a  zealous  promoter  of  the  principles  and  doctrines  of 
the  Reformation.  Indeed,  Zuinglius  was  in  some  respects 
more  of  a  reformer  than  Luther,  for  while  the  latter  held 
to  the  real  presence  of  Christ  in  the  sacrament  of  the 
Eucharist,  the  former  maintained  the  true  Protestant,  and 
only  rational  view  of  that  subject,  namely,  that  Christ  is 
not  really,  but  symbolically  present  in  the  elements  of  bread 


GERMAN    REFORMED    CHURCH.  109 

and  wine.  This  difference  of  views  between  these  two 
great  and  worthy  men,  prevented  that  union  of  heart  and 
soul  which  would  have  existed  under  other  circumstances ; 
and  the  war  of  words  which  was  carried  on  between  them, 
and  their  adherents  on  either  side,  might  have  been  more 
profitably  directed  against  some  common  foe  to  God  and  man, 
and  been  productive  of  happier  results  to  the  cause  of 
reformation. 

At  the  time  of  the  Reformation  two  classes  of  Protest- 
ants existed  :  those  who  believed  in  the  corporeal  or  bodily 
presence  of  Christ  in  the  Lord's  Supper,  who  believed  also 
in  the  propriety  of  using  pictures  and  images  in  places  of 
worship,  and  who  were  in  favor  of  retaining  a  portion  of 
the  rites  and  ceremonies  of  the  Roman  Church.  These 
were  called  Lutherans,  because  Luther  strenuously  clung 
to  these  doctrines  and  usages.  Those  who  imbibed  opposite 
views  on  all  these  controverted  points  were  denominated 
German  Reformed,  Dutch  Reformed,  French  Reformed, 
&c.,  according  to  the  particular  nation  or  locality  where 
they  had  an  existence. 

The  German  Reformed  Church  was  introduced  into 
America  by  German  immigrants  in  the  year  1Y40.  The 
first  organization  was  made  in  Pennsylvania,  and  soon  after 
a  number  of  settlements  and  churches  were  formed  in  dif- 
ferent parts  of  the  country,  from  New- York  on  the  north, 
as  far  south  as  the  Carolinas ;  and  since  the  period  of  its 
first  introduction  to  the  western  continent,  it  has  been 
very  gradually  augmenting  its  numbers,  and  increasing  its 
strength.  Its  growth  would  undoubtedly  have  been  much 
more  rapid,  had  not  all  its  energies  been  exclusively,  or  at 
least  principally  directed  to  secure  the  spiritual  welfare  of 
the  Germans  who  seek  a  home  in  America. 
6 


110  GERMAN    REFORMED    CHURCH. 

DOCTRINES. 

The  doctrines  of  the  German  Reformed  Church,  so  far 
as  relates  to  the  questions  which  divide  the  Calvinistic 
from  the  Arminian  Churches,  are  said  not  to  be  fully  set- 
tled. Hence,  although  the  Heidelberg  Catechism — their 
standard  of  theology — teaches  the  doctrine  of  predestina- 
tion, yet  many  of  the  ministers  and  most  of  the  laity  are 
supposed  to  repudiate  and  abhor  any  system  of  divinity 
which  teaches  the  doctrine  of  unconditional  election  and 
reprobation.  On  other  points,  however,  they  are  agreed, 
and  coincide  in  opinion  with  all  orthodox  Churches.  Very 
little  stress  is  laid  by  this  Church  on  any  system  of  the- 
ology not  expressly  revealed  in  the  Bible.  The  Bible  they 
claim  to  be  the  only  rule  of  faith,  morals  and  discipline, 
and  no  subscription  to  the  doctrines  of  the  Heidelberg 
Catechism  is  required  of  its  members,  nor  even  of  its  can- 
didates for  the  ministry, — a  verbal  assent  to  the  generally 
received  doctrines  of  the  Church  being  deemed  satisfactory 
evidence  of  their  soundness  in  matters  of  faith.  In  regard 
to  baptism,  they  believe  in  common  with  paedobaptist 
churches-,  admitting  infants  as  subjects,  and  sprinkling  as 
valid. 

CHURCH  GOVERNMENT. 

This  Church  is  presbyterian  in  its  ecclesiastical  govern- 
ment. Each  congregation,  like  those  of  the  Dutch  Re- 
formed Church,  is  governed  by  the  Elders  and  Deacons, 
who  form  a  Vestry,  or  Consistory,  the  pastor  in  most 
cases  being  the  chairman  of  the  same.  Trustees  of  incor- 
porated churches  are  also  considered  members  of  the  ves- 
try, and  usually  vote  on  all  questions  that  come  before  that 
body.  The  next  highest  body  is  the  Classis  or  Presby- 
tery, which  meets  once  a  year.  It  is  composed  of  a  minis- 
ter and  elder  from  each  church  within  its  bounds,  and  to 


EVANGELICAL    LUTHERAN    CHURCH.  Ill 

this  body  appeals  are  presented  by  individuals  or  churches. 
The  next  highest  body  is  the  Synod,  composed  of  ministers 
and  lay  delegates  from  each  Classis,  the  ratio  of  represen- 
tation being  two  delegates  for  any  number  of  ministers  in  a 
Classis  less  than  six,  and  four  for  any  number  over  six  and 
not  more  than  twelve,  &c.  There  is  no  higher  body  than 
the  Synod,  except  when  the  latter  bodies  agree  to  call  a 
General  Assembly  or  Convention  for  particular  purposes. 

STATISTICS. 

There  are  two  German  Reformed  Synods  in  the  United 
States,  the  Eastern  and  Western,  both  independent  of,  but 
corresponding  with  each  other,  at  every  annual  meeting. 
Uuder  the  patronage  of  this  Church  there  is  a  College, 
Theological  Seminary,  and  Grammar  School,  all  located  in 
Mercersburg,  Pa.  The  college  is  called  Marshall  College, 
in  honor  of  the  late  Chief  Justice  Marshall,  of  the  United 
States.  It  is  said  to  be  in  a  flourishing  condition.  The 
German  Reformed  Church  flourishes  as  to  numbers  only 
where  the  German  population  is  sufficiently  numerous,  and 
these  are  now  found  in  nearly  all  the  large  cities  and  towns 
of  the  Union.  The  number  of  churches  connected  with 
the  Synods  is  261  ;  the  number  of  ministers  is  275 ;  and 
the  number  of  members  about  70,000. 


ARTICLE   XVIII. 
EVANGELICAL  LUTHERAN  CHURCH. 

HISTORY, 

The  Lutheran  Church  in  the  United  States  derived  its 
origin  from  the  Lutheran  Church  of  Germany,  and  the  lat- 
ter receive  d  its  appellation  from  the  fact,  that  Martin  Lu- 


112  EVANGELICAL    LUTHERAN    CHURCH. 

ther,  the  great  Reformer,  was  the  founder  of  it.  Our 
space  will  not  allow  us  to  give  a  biographical  sketch  of  this 
truly  great  man,  or  of  the  history  of  the  reformation  from 
Popery  which  was  achieved  chiefly  through  his  instrumen- 
tality. The  reader  is  referred  for  information  on  the  above 
topics  to  D'Aubigne's  History  of  the  Reformation.  SufiBce 
it  here  to  say,  that  the  term  Lutheran  appears  first  to  have 
been  applied  to  the  Reformers  by  the  noted  Doctor 
Eckius,  during  the  progress  of  the  disputation  between 
himself  and  the  chief  of  the  Reformers,  which  took  place 
in  Leipsic  in  the  year  1519.  Although  the  URme  Lutheran 
was  first  given  as  a  term  of  reproach,  it  was  found  to  be  so 
significant,  that  the  Reformers,  instead  of  disavowing  it, 
gloried  in  the  appellation,  and  employed  it  as  a  kind  of 
watch-word  and  rallying  terra,  in  all  subsequent  contests 
with  Popery.  Luther  himself  protested  against  the  use  of 
the  term,  but  his  objections  were  overruled  by  general  con- 
sent. 

The  Lutheran  Church  appears  to  have  been  established 
in  the  United  States  as  early  as  the  year  1621,  by  emi- 
grants from  Holland,  who  landed  in  New- Amsterdam, 
(New-York,)  and  began  to  worship  God  in  their  own 
private  houses  ;  which  worship  they  kept  up  for  years  in  a 
somewhat  secret  manner,  until  the  year  1664,  when  the 
Dutch  evacuated  the  city  and  the  British  took  possession  of 
the  same.  Liberty  was  now  granted  the  Lutherans  to 
hold  public  worship,  and  in  1669  they  obtained  a  pastor 
from  Europe  whose  name  was  Jacob  Fabricius.  Their  first 
meeting-house  was  built  of  logs,  in  the  year  1671,  in  New- 
York.  Meanwhile  other  settlements  of  Lutherans  had 
been  made  in  different  parts  of  the  New  World,  but  it  was 
not  until  after  the  settlement  of  Pennsylvania  by  William 
Penn  and  the  English  Quakers  in  1682,  that  the  flood  of 


EVANGELICAL    LUTHERAN    CHURCH.  113 

German  emigration  commenced  rolling  westward.  As  free 
toleration  was  given  by  Penn  to  the  exercise  of  religious 
worship,  many  thousands  of  the  persecuted  of  other  lands 
sought  an  asylum  in  Pennsylvania.  In  1*710,  three  thou- 
sand Lutherans  left  Germany  for  England,  and  by  the 
then  reigning  monarch.  Queen  Anne,  were  sent  to  New- 
York,  while  thousands  of  others  found  their  way  to  the 
sister  Quaker  province.  So  great  indeed  was  the  influx  of 
Germans  to  Pennsylvania,  that  the  authorities  of  the  latter 
became  alarmed  lest  the  province  might  finally  fall  into  the 
hands  of  foreigners  and  aliens.  As  a  precaution,  all  the 
immigrants  were  required  to  repair  to  Philadelphia  and  take 
the  oath  of  allegiance  to  the  British  Crown. 

The  year  1742  is  memorable  in  the  annals  of  American 
Lutheranism,  by  the  arrival  in  Philadelphia  of  the  Rev. 
Henry  M.  Muhlenberg.  This  justly  celebrated  divine  was 
not  only  profoundly  learned,  but  he  had  a  zeal  for  God 
like  that  of  the  primitive  apostles  of  Jesus  Christ.  Upon 
his  arrival  in  America  he  went  through  the  length  and 
breadth  of  the  land  preaching  the  gospel ;  and  so  success- 
ful was  he  in  raising  up  churches  of  the  Lutheran  order, 
that  he  has  justly  been  styled  the  Apostle  of  Lutheranism 
in  America. 

From  the  above  period  until  the  present  time,  the  Lu- 
theran Church  in  the  United  States  has  slowly  yet  steadily 
increased  in  numbers  and  strength  by  immigrations  and  con- 
versions, until  at  length  she  occupies  a  respectable  position 
among  the  Churches  of  the  land.  It  was  not  until  the 
year  1820  that  a  bond  of  union  was  formed  between  the 
scattered  portions  of  the  Lutherans.  Prior  to  this  time 
attempts  had  been  made  without  success  to  establish  a  con- 
ventional union  of  all  the  churches,  but  in  that  year  a  Gen- 
eral Synod  was  formed  which  brought  the  parts  together, 


114  EVANGELICAL    LUTHERAN    CHURCH. 

and   produced    the    happiest   results  to   the  entire    con- 
nection. 

DOCTRINES. 

Luther  in  the  early  period  of  his  career  as  a  reformer 
was  undoubtedly  a  Calvinist ;  but  it  is  maintained  that 
long  before  his  death,  he  adopted  the  sentiments  of  Melanc- 
thon  in  reference  to  these  controverted  points,  and  preached 
the  distinctive  doctrines  of  Arminianism.  Let  this  be  as  it 
may,  his  followers  have  been  divided  in  sentiment  among 
themselves  in  regard  to  these  points  of  theology.  The 
acknowledged  creed  of  this  Church  is  the  Augsburg  Con- 
fession of  Faith.  The  creed  contained  in  this  Confession 
embraces  all  that  is  fundamental  to  Christianity,  but  is 
silent  on  the  subject  of  the  Divine  decrees,  and  the  extent 
of  the  atonement.  It  appears  to  have  been  a  leading 
design  with  the  framers  of  this  Confession,  to  omit  any 
reference  to  these  controverted  points ;  hence  there  is  suf- 
ficient room  for  a  variety  of  opinion  among  those  who 
assent  to  the  doctrines  of  the  Confession ;  and,  as  might 
be  expected,  a  small  portion  of  the  Lutheran  Church  is 
Calvinistic,  a  larger  portion  is  Arminian,  and  a  third  por- 
tion occupy  a  sort  of  middle  ground  between  the  two 
extremes.  Her  clergy  are  mostly  defenders  of  Arminian 
principles. 

The  substance  of  the  Augsburg  Confession  is  :  1st.  There 
is  one  God,  Father,  Son,  and  Holy  Ghost.  2d.  Christ  has 
two  natures,  perfect  God  and  perfect  man.  3d.  All  men 
since  the  fall  are  born  with  depraved  natures.  4th.  The  Son 
of  God  died  as  a  sacrifice  for  original  and  actual  sin.  He 
sanctifies  those  that  believe.  5th.  Men  are  justified  through 
faith  in  Christ.  6th.  This  faith  must  produce  good  works. 
lih.  God  has  instituted  a  ministry  and  sacraments  in  his 
Church.  8th.  There  will  be  a  general  judgment,  and 
eternal  rewards  and  punishments .j 


EVANGELICAL    LUTHERAN    CHURCH.  115 

CHURCH  GOVERNMENT. 

In  the  different  countries  of  Europe,  where  Lutheranism 
prevails,  and  especially  in  Sweden,  the  government  of  the 
Church  is  a  moderate  episcopacy,  having  not  only  deacons, 
priests,  and  bishops,  but  even  archbishops.  In  the 
United  States  however  the  episcopal  form  of  government 
is  discarded,  so  far  at  least  as  the  orders  in  the  ministry  are 
concerned,  all  her  ministers  being  considered  equal  in  rank 
and  authority ;  and  in  the  administration  of  discipline  she 
approximates  to  the  Presbyterians,  with  a  growing  inclina- 
tion towards  Congregationahsm. "  Each  local  church  has 
the  power  of  receiving  or  excluding  members.  In  the 
place  of  a  Presbytery,  the  Lutherans  have  a  Synod  com- 
posed of  ministers  and  lay  delegates,  where  each  church  is 
represented.  The  Synod  has  the  power  of  legislating  for 
the  churches  within  its  bounds.  In  addition  to  local  Syn- 
ods, they  have  a  General  Synod,  which  meets  to  preserve 
uniformity  in  doctrine  and  disciphne. 

MODE   OF  WORSHIP. 

In  her  mode  of  worship  the  Lutheran  Church  approaches 
toward  the  mode  adopted  by  the  Episcopalians.  She  has 
a  liturgy,  or  written  forms  of  worship,  but  her  ritual  is  not 
as  varied  and  extensive  as  that  found  in  the  Book  of  Com- 
mon Prayer.  It  is  also  left  discretionary  with  each  minis- 
ter whether  to  use  the  liturgy  or  an  extemporaneous  form 
of  service ;  the  latter  being  most  generally  adopted  in 
country  places.  She  observes  a  number  of  the  feasts  and 
fasts  of  the  Roman  Catholic  and  Episcopal  Churches, 
such  as  Christmas,  Good  Friday,  Easter,  Ascension  Day, 
and  Whitsunday.  She  believes  in,  and  practises  infant 
baptism,  and  retains  the  rite  of  confirmation.  She  pays 
particular  attention  to  the  interest  of  the  children  of  her 


116  EVANGELICAL    ASSOCIATION. 

members,  by  affording  them  catechetical  instruction.  Each 
Synod  is  divided  into  districts,  each  of  which  contains  from 
five  to  ten  ministers,  all  of  whom  are  required,  every  year, 
to  hold  several  protracted  meetings  within  the  limits  of 
their  district. 

STATISTICS. 

The  Lutherans  have  under  their  patronage  one  College 
and  one  Theological  Institution  in  Pennsylvania ;  a  Literary 
and  Theological  Institution  in  Ohio,  one  in  New-York;  and 
another  in  South  Carolina.  They  have  also  a  flourishing 
Orphan  School  in  Pennsylvania.  They  have  a  Missionary 
Society,  an  Education  Society,   and  a  Book  Establishment. 

In  the  Lutheran  Church  are  at  the  present  time  20 
Synods,  1,600  churches,  663  ministers,  and  about  163,000 
members. 


ARTICLE  XIX. 

EVANGELICAL    ASSOCIATION.    (ALBRIGHTS,   OR    GERMAN 
METHODISTS.) 

HISTORY. 

This  body  had  its  rise  in  Pennsylvania  about  the  year 
1800.  It  owes  its  existence  and  the  name  by  which  it  is 
most  generally  caHed  to  the  labors  of  Jacob  Albright,  a 
German  by  birth ;  who  having  been  himself  converted  to 
the  faith  of  a  living  Christianity,  felt  a  deep  solicitude  for 
the  spiritual  welfare  of  his  brother  Germans.  This  solici- 
tude led  him  to  travel  from  place  to  place,  and  exhort  his 
countrymen  to  repent  and  flee  the  wrath  to  come.  His 
labors  were  to  some  extent  successful,  and  through  his 
instrumentality  numbers  were  converted  to  the  Christian 


EVANGELICAL  ASSOCIATION. 


117 


faith.  With  some  of  these  he  organized  a  Christian  soci- 
ety, and,  in  opposition  to  the  rationahsm  of  the  religion 
generally  prevailing  among  his  countrymen  in  Germany 
and  America,  denominated  the  httle  band  of  believers — 
The  Evangelical  Association.  As  yet  however  this  Asso- 
ciation was  but  a  society,  not  having  the  constitutional 
elements  of  a  fully  organized  Church.  But  in  the  year 
1803,  they  entered  more  fully  into  an  ecclesiastical  organ- 
ization, and  elected  Jacob  Albright  to  be  their  Presiding 
Elder  or  chief  minister,  who  was  accordingly  ordained  to 
his  office  by  the  imposition  of  hands.  Since  the  period  of 
their  organization  they  have  been  more  or  less  successful 
in  their  efiforts  to  save  their  German  countrymen  in  Amer- 
ica from  error  and  infidehty,  and  have  raised  up  a  number 
of  societies  or  churches  among  them,  principally  in  those 
parts  of  the  country  where  the  German  population  is  the 
most  numerous. 

DOCTRINES  AND  DISCIPLINE. 

The  doctrines  embraced  by  the  Albrights  are  similar  to 
those  entertained  by  the  Methodist  churches  of  the  land. 
Their  Articles  of  Religion  are  similar  to  those  of  the  Meth- 
odist Episcopal  Church,  as  is  also  their  ecclesiastical  polity, 
with  some  exceptions.  They  have  Presiding  Elders,  Elders, 
Preachers,  and  Local  Preachers,  Exhorters,  Stewards,  and 
Class  Leaders.  They  have  also  Quarterly,  Annual,  and  Gen- 
eral Conferences ;  Districts,  Stations,  Circuits,  Societies, 
and  Classes.  Their  General  Conference  meets  once  in 
four  years,  and  is  composed  of  one  delegate  for  every  four 
members  of  an  Annual  Conference.  Their  Local  Preach- 
ers have  also  an  annual  District  Conference,  for  the  exam- 
ination of  character,  &c. 

They  have  about  three  hundred  ministers,  and  ten  thou- 
sand members. 

6* 


118  CONGREGATIONAL    CHURCH. 

ARTICLE    XX. 
CONGREGATIONAL  CHURCH. 

HISTORY. 

The  precise  date  of  the  origin  of  the  Congregationalists 
as  a  denomination  is  not  known.  It  is  supposed  that  in 
England  churches  were  formed  on  Congregational  prin- 
ciples, as  early  as  the  reign  of  Queen  Mary,  but  it  was  not 
until  the  year  1583  that  a  church  was  founded  on  the  said 
principles  whose  existence  can  be  traced  with  any  degree 
of  certainty.  At  the  period  last  named  Rev.  Robert 
Brown,  an  English  Puritan  and  a  warm  opposer  of  both 
Prelacy  and  Presbyterianism,  established  a  Congregational 
church  in  London.  This  church  however  was  soon  broken 
up,  and  Brown  and  his  followers  fled  to  Holland,  where 
the  founder  is  said  to  have  ended  his  days  in  apostasy  and 
disgrace.  Yet  though  the  founder  died,  his  doctrines  and 
principles  survived  the  wreck,  so  that  in  England,  a  few 
years  later,  a  denomination  of  Christians  called  **  Brown- 
ists  "  was  said  to  exist  to  the  number  of  twenty  thousand. 
But  it  is  not  our  purpose  to  dwell  upon  the  Transatlantic  his- 
tory of  this  branch  of  the  Church,  but  must  confine  our 
remarks  to  the  history  of  Congregationalism  in  America. 
Rev.  John  Robinson  has  the  honor  of  being  the  father  and 
founder  of  this  body  of  Christians  on  the  shores  of  the 
western  wilderness.  Mr.  Robinson  had  been  a  Puritan 
divine  in  England,  and  on  the  passage  of  certain  ecclesias- 
tical canons  in  1604,  by  a  Convention  of  Episcopal  divines, 
in  which  it  was  required  that  all  ministers  with  their  flocks 
should  conform  to  the  liturgy  of  the  Established  Church 


CONGREGATIONAL    CHURCH.  119 

of  England  on  pain  of  imprisonment  and  banishment,  Mr. 
Robinson  and  a  portion  of  his  concjregation,  after  suffering 
imprisonment,  sought  refuge  in  Holland,  and  established 
themselves  in  the  city  of  Leyden,  where  they  formed  a 
church  which,  by  the  addition  of  other  refugees  from  Eng- 
land, soon  numbered  three  hundred  members.  Among 
these  were  some  who  afterwards  bore  a  conspicuous  part  in 
the  settlement  of  New-England.  In  the  year  1619  a  pat- 
ent having  been  obtained  from  the  English  Government,  a 
portion  of  Mr.  Robinson's  congregation  sailed  for  America 
and  landed  at  Plymouth  Rock,  in  what  was  afterwards 
called  the  Province  of  Massachusetts.  Mr.  Robinson  did 
not  accompany  this  portion  of  his  church,  but  remained  in 
Holland  to  take  charge  of  those  left  behind.  The  emi- 
grants to  New-England  placed  themselves  for  the  time 
being  under  the  spiritual  guidance  of  the  lay  elder  Brew- 
ster, and  soon  after  their  arrival  organized  themselves  into  a 
Congregational  church  at  Plymouth,  the  place  of  their  first 
landing.  Mr.  Brewster,  though  not  ordained,  was  their 
pastor  and  teacher,  and  performed  all  the  functions  of  the 
ministry  excepting  the  administration  of  the  sacraments. 
In  1629  another  church  was  organized  in  Salem,  Mass., 
by  emigrants  from  England,  among  whom  were  two  or- 
dained clergymen  of  the  Church  of  England,  one  of  whom, 
Mr.  Skelton,  was  chosen  pastor,  and  the  other,  Mr.  Higgi- 
son,  was  chosen  teacher.  The  next  year,  1630,  gave  rise 
to  the  formation  of  a  church  in  Charlestown,  Mass.  In 
1632  a  church  was  organized  in  Duxbury,  Mass.,  by  mem- 
bers of  the  Plymouth  church.  In  1635  Congregationalism 
was  introduced  into  Connecticut,  by  settlers  from  Massa- 
chusetts ;  and  about  the  same  time  all  the  Congregational 
churches  in  New-England  consented  to  a  Plan  of  Union, 
by  which  the  churches  became  more  firmly  united  together. 


120  CONGREGATIONAL    CHURCH. 

and  the  congregational  form  of  cliurcli  government  more 
strongly  established.  From  this  period  onward  to  the 
lapse  of  nearly  a  century,  the  history  of  this  Church  in 
New-England  is  so  closely  connected  with  the  political  his- 
tory of  the  colonies,  as  to  make  it  nearly  impossible  to 
speak  of  the  one  without  speaking  of  the  other  ;  and  in  this 
age  of  light  and  freedom  it  may  seem  astonishing  to  the 
reader  that  the  "Puritan  fathers,"  in  their  zeal  for  liberty 
of  conscience  and  democracy  in  religion,  should  strangely 
forget  the  rights  and  liberties  of  the  minority,  who  differed 
from  them  in  religious  sentiment.  Yet  so  it  was  ;  and  the 
historian  can  only  wonder  and  lament  that  it  was  so,  while 
truth  requires  him  to  state  that  during  the  predominancy 
of  colonial  Congregationahsm,  Baptists  were  persecuted, 
imprisoned,  and  banished ;  Quakers  were  tried,  condemned, 
and  hung  ;  the  freeman's  right  of  suffrage  was  granted 
only  to  members  of  the  Congregational  Church  ;  ministers 
were  supported  by  taxation;  and  the  very  persons  who 
had  fled  from  the  intolerable  oppression  of  a  hierarchical 
State  establishment,  were  the  first  to  establish  on  the  free 
soil  of  America  a  democratical  State  establishment,  of  an 
ecclesiastical  nature,  which,  if  not  as  morally  corrupt  and 
impure  as  the  former,  was  equally  oppressive  and  intoler- 
ant. But  vast  allowance  must  be  made  for  the  ignorance 
of  the  times,  and  it  would  be  altogether  unfair  to  judge  of 
the  Congregationalism  of  the  present  day  by  the  bigotry 
and  intolerance  of  the  early  Puritans. 

About  the  year  1637  the  colonies  and  churches  became 
very  much  disquieted  by  the  introduction  of  certain  new 
doctrines,  as  set  forth  by  a  lady  of  the  name  of  Hutchin- 
son. So  successful  was  this  female  in  raising  up  a  sect,  or 
party,  that  it  was  thought  necessary  to  convene  a  Synod 
for  the  purpose  of  taking  into  consideration  the  propriety 


CONGREGATIONAL    CHURCH.  121 

of  adopting  the  most  stringent  measures  for  the  suppression 
of  the  heresy.  Not  only  ministers  of  the  gospel  were  pres- 
ent at  the  meeting  of  the  Synod,  but  magistrates  also  in 
their  civil  capacity  were  present  to  aid  in  the  accomplish- 
ment of  the  object.  Her  doctrines  were  condemned,  and 
she  persisting  in  their  promulgation  was  arraigned  before 
the  civil  courts,  and  banished  to  Rhode  Island. 

About  this  time  also  a  very  humble  petition  was  pre- 
sented to  the  General  Court  or  Assembly  of  Massachusetts, 
by  a  large  number  of  Episcopalians  who  had  settled  in  the 
province,  praying  among  other  things  for  the  right  of  suf- 
frage and  eligibility  to  office,  and  for  permission  to  unite 
with  the  various  Congregational  churches,  or  for  liberty  to 
organize  one  for  themselves.  The  General  Court  however, 
instead  of  granting  the  prayer  of  the  petitioners,  ordered 
them  to  be  fined  and  imprisoned. 

The  second  General  Synod  of  the  Church  was  held  in 
1648,  at  which  time  the  churches  formally  adopted  the 
system  of  theology  taught  in  the  C  ambridge  Platform. 

Ten  years  after  the  above  period,  the  peace  of  the  churches 
was  again  disturbed  by  the  agitation  of  the  question : 
Whether  the  grandchildren  of  believers  are  entitled  to  the 
ordinance  of  baptism  by  virtue  of  the  faith  of  their  grand- 
parents ?  This  question,  insignificant  as  it  may  now  appear, 
was  by  no  means  an  uninaportant  one  at  the  time  of  its 
agitation.  It  arose  from  a  fact  already  alluded  to,  that 
none  but  church  members  were  entitled  to  the  privileges 
of  freemen,  while  none  but  the  professedly  regenerate  be- 
liever could  become  a  member  of  the  Church.  Hence 
every  unregenerate  man,  however  moral  and  upright  in 
other  respects,  was  politically  disfranchised,  unless  he 
could  force  his  conscience  to  consent  to  his  professing  what 
he  did  not  enjoy ;  but  as  the  baptized  children  of  believing 


122  CONGREGATIONAL    CHURCH. 

parents  were  supposed  to  he  embraced  in  the  covenant  of 
grace,  and  consequently  entitled  to  membership  and  the 
privileges  of  freemen,  it  was  claimed  by  many  of  the  unre- 
generate  members  of  the  community  that  the  grandchildren 
of  believers  might  be  admitted  to  the  ordinance  of  baptism, 
by  virtue,  not  of  their  own  personal  faith,  but  of  the  faith 
of  their  ancestors  ;  and  that  by  acknowledging  the  obliga- 
tions of  the  covenant,  without  professing  a  change  of  heart, 
they  might  become  members  of  the  visible  Church.  A 
Council  was  called  by  the  colony  of  Massachusetts,  and 
that  of  Connecticut,  to  which  the  question  was  left  for 
decision.  The  Council  however  waived  a  decision  on  the 
merits  of  the  question,  and  merely  concluded  that  those  who 
had  been  baptized  in  infancy,  upon  arriving  at  adult  age,  by 
taking  upon  themselves  the  covenant  entered  into  by  their 
parents  on  their  behalf,  without  a  formal  profession  of  reli- 
gion, might  have  their  children  baptized.  The  decision 
was  unsatisfactory  to  many,  and  a  General  Synod  was  con- 
vened in  Boston,  where  the  decision  of  the  Council  was 
sustained  ;  while  it  was  further  provided  and  declared,  that 
all  baptized  persons  were  to  be  considered  members  of  the 
Church,  and  if  not  dissolute  in  their  lives,  and  profligate 
in  morals,  were  entitled  to  all  the  ordinances  and  privi- 
leges thereof,  excepting  the  Lord's  Supper.  In  conse- 
quence of  this  decision  a  large  number  of  professedly 
unconverted  persons  availed  themselves  of  the  privileges 
of  church  membership,  and  in  a  short  time  many  of  the 
churches  were  chiefly  composed  of  such  persons.  The 
remote  results  of  such  policy  became  apparent  after  a  lapse 
of  years.  In  less  than  half  a  century  from  the  above  pe- 
riod, many  of  the  members,  and  indeed  not  a  small  proportion 
of  the  ministers  in  the  Congregational  churches  in  New- 
England,  had  the  outward  form  of  godliness,  while  their 


CONGREGATIONAL    CHURCH.  123 

hearts  were  strangers  to  the  power  of  converting  grace. 
At  length  the  churches  awoke  to  a  sense  of  the  true  con- 
dition of  things,  and  wisely  resolved  to  recognize  none  in 
future  as  members,  but  such  as  professed  to  have  been 
regenerated.  This  resolution  was  partly  the  effect  of  a 
powerful  revival  of  religion  which  commenced  in  the  year 
1740,  and  extended  itself  to  all  the  New-England  colonies. 
This  revival,  in  which  the  Rev.  George  Whitefield  after- 
wards bore  so  conspicuous  a  part,  gave  rise  to  two  great 
parties,  not  only  in  the  churches,  but  in  the  colonial  Legis- 
latures. These  parties  were  designated  by  the  terms  "Old 
Light"  and ''New  Light."  They  differed  in  opinion  in 
relation  *to  doctrine  and  measures.  Much  acrimony  existed, 
and  many  harsh  epithets  were  employed  by  either  side ; 
and  however  beneficial  to  the  interests  of  true  religion  the 
revival  might  have  been,  yet  many  who  witnessed  the 
avowed  animosity  of  the  contending  parties  became  skep- 
tical in  their  principles,  embraced  what  they  called  more 
rational  views  of  religion,  and  avowed  themselves  Unitari- 
ans ;  until  at  length  they  became  so  numerous  and  influen- 
tial, that  in  1*785  a  formal  separation  took  place  between 
them  and  the  orthodox  churches,  the  former  withdrawing 
their  assent  to  the  doctrines  of  the  Cambridge  Platform  and 
Confession  of  Faith,  but  retaining  in  church  government 
the  distinctive  features  of  Congregationalism. 

During  the  war  of  the  Revolution  the  Congregational 
body  in  New-England  ceased  to  be  a  part  of  the  political 
fabric.  Hitherto  the  ministers  had  been  supported  by  tax 
levied  by  authority  of  the  Legislature.  In  settling  a  pastor 
over  a  church  the  call  of  the  church  was  necessary,  and  if 
a  majority  of  the  inhabitants  of  the  town  sanctioned  the 
choice,  each  freeholder  was  assessed  for  the  support  of  the 
minister.     If  the  majority  did  not  concur  in  the  choice,  the 


124  CONGREGATIONAL   CHtTBCH. 

matter  was  referred  to  a  Council  of  churclies  from  the 
neighboring  towns,  and  if  the  Council  confirmed  the  choice 
of  the  church,  the  town  was  obliged  to  support  the  pastor ; 
and  if  it  became  necessary  to  enforce  the  decision  of  the 
Council,  the  civil  magistrate  lent  his  authority,  and  secured 
by  civil  process  what  the  refractory  were  not  wilUng  to 
yield  in  a  more  voluntary  manner.  The  interference  of  the 
civil  magistrate  with  matters  purely  ecclesiastical  would 
be  unseemly  at  the  present  day,  but  at  the  period  of  which 
we  speak,  such  interference  was  made  a  part  of  his  magis- 
terial duty  ;  and  if  a  person  absented  himself  unnecessarily 
from  public  worship,  the  duty  of  the  magistrate  required 
him  to  amerce  the  absentee  in  a  fine  of  five  shillings  for 
every  case  of  neglect.  This  union  of  the  Church  and  civil 
power  existed  until  the  adoption  of  a  republican  form  of 
government  by  the  colonies,  when  ample  provision  was 
made  in  the  Constitution  of  each  State  for  the  security  of 
liberty  in  things  ecclesiastical  as  well  as  civil.*  In  the 
year  1801  a  Plan  of  Union  was  adopted  by  the  Congre- 
gational and  Presbyterian  Churches,  which  provided  for 
the  settlement  of  ministers  of  either  Church  over  small 
congregations  composed  either  wholly  or  in  part  of  Congre- 
gationalists  or  Presbyterians,  or  both,  as  the  case  might 
be ;  but  as  we  have  referred  more  at  large  to  this  plan  in 
our  account  of  the  Presbyterian  Church,  the  reader  will 
please  turn  to  the  historical  part  of  Article  IX.  for  further 
information  on  this  subject. 

*  It  was  not  until  the  year  1816  that  the  religious  denominations 
in  Connecticut  obtained  equal  rights  and  privileges.  Before  this  pe- 
riod, the  Congregationahsts  were  considered  as  the  "standing"  or 
established  "  Order ;"  and  marriages  solemnized  by  Methodist  minis- 
ters were  not  only  considered  illegal,  but  the  ministers  were  some- 
times fined  for  officiating  at  the  marriage  of  members  of  their  own 
Church. 


CONGREGATIONAL    CHURCH. 


126 


Since  the  beginning  of  the  nineteenth  century  the  prin- 
ciples of  the  Congregational  Church  have  become  more 
extensively  diffused  throughout  the  different  States  of  the 
Union,  and  especially  the  Middle  and  Western  States. 
At  the  present  time  there  are  but  few  localities  in  the  land 
where  the  members  and  ministers  of  this  Church  have  not 
been  personally  known  by  the  inhabitants,  and  her  pros- 
perity has  been  equal  to  the  efforts  she  has  put  forth  in 
behalf  of  truth  and  righteousness. 

DOCTRINES. 

In  theology  the  Congregational  Church  is  Calvinistic. 
As  the  exponents  of  her  belief,  the  Westminster  Confession 
of  Faith,  and  the  Larger  and  Shorter  Catechisms,  are  referred 
to  by  ministers  of  this  Church.  As  early  as  1680,  a  Synod 
was  held  in  Boston  for  the  purpose  of  adopting  a  Congre- 
gational Confession  of  Faith.  At  this  Synod  the  West- 
minster Confession,  with  a  few  unimportant  variations,  was 
adopted  as  the  standard  of  theology ;  and  the  Legislative 
Assembly  sanctioned  the  proceedings  of  the  Synod,  and 
ordained  that  all  churches  which  united  in  the  said  Confes- 
sion, and  in  worship  and  discipline  as  set  forth  by  the  Syn- 
od, should  be  recognized  as  churches  established  by  law. 
Since  the  above  period  there  has  been  httle  or  no  variation 
in  their  standard  views  of  theology  ;  but  as  each  church  is 
an  independent  body  of  itself,  it  has  a  right  to  adopt  such 
articles  of  faith  as  it  pleases,  provided  these  articles  are  not 
repugnant  to  the  general  standard.  Hence  a  digest  of 
their  principles  is  usually  prepared  by  the  authority  of  the 
local  churches,  and  all  candidates  for  admission  to  these 
churches  are  required  to  give  their  assent  to  the  same. 
There  is  in  fact  but  little  if  any  difference  between  the 
Congregationalists  and  Presbyterians,  in  regard  to  matters 
of  theology ;  and  we  beg  the  reader  again  to  refer  to  the 


126  CONGREGATIONAL    CHURCH. 

Article  on  tlie  Presbyterian  Church  (Old  School)  for  a 
statement  of  their  religious  views. 

CHURCH  GOVERNMENT. 

In  church  government  the  Congregationalists  are  demo- 
cratic and  independent.  Each  congregation  has  within 
itself  the  elements  of  supreme  power  and  authority  over  its 
members,  and  all  questions  of  law  or  discipline  may  be 
settled  by  the  decision  of  a  majority  of  the  members  of  the 
church.  Each  church  elects  its  own  minister  and  other 
officers,  receives,  tries,  and  excludes  members,  and  performs 
all  other  judicial  acts  in  which  its  members  are  interested. 
While  each  church  is  thus  independent  in  and  of  itself, 
yet  for  purposes  of  general  good,  ecclesiastical  C  ouncils  and 
Associations  are  held  annually  or  more  frequently,  as  occa- 
sion may  require.  The  Councils  consist  of  a  pastor  and 
lay  delegate  from  each  church  within  a  given  district  of 
territory,  and  correspond  very  nearly  to  the  Presbyteries 
of  the  Presbyterian  Church.  Councils  are  held  for  the 
purpose  of  settling  matters  of  dispute  between  churches, 
or  between  pastors  and  churches,  or  for  purposes  of  a  gen- 
eral nature.  When  held  for  the  settlement  of  disputes, 
they  may  be  "  mutual,"  that  is,  called  by  the  consent  of 
both  parties  ;  or  "  ex  parte,"  when  called  by  the  request  of 
one  party  only,  the  other  party  refusing ;  or  "  permanent," 
•when  permitted  to  remain  as  a  standing  council  for  the  pur- 
pose of  settling  occasional  matters  of  difference.  The  de- 
cisions of  these  Councils  are  deemed  advisory  only,  so  far 
as  the  churches  are  concerned ;  but  should  any  church  re- 
fuse to  abide  by  the  advice  of  the  Council  in  any  given 
case,  the  other  churches  may  if  necessary  withdraw  their 
fellowship  from  the  refractory  church.  It  is  usual  also  for 
the  pastors  of  churches  and  delegates  from  the  same,  to 
hold  an  annual  Association  for  purposes  of  mutual  edifica- 


CONGREGATIONAL    CHURCH.  12*7 

tion,  the  interchange  of  opinion,  and  the  advancement  of 
educational  and  religious  interests,  and  to  exercise  a  general 
oversight  of  the  churches  within  their  bounds.  Sometimes 
appeals  from  the  decisions  of  churches  and  Councils  are 
received  and  acted  upon  in  an  advisory  manner,  and  it  is 
becoming  a  common  usage  to  consider  the  decision  of  the 
Association  as  final. 

CHURCH  OFFICERS. 

In  the  early  history  of  the  Congregational  Church,  we 
find  five  distinct  offices  in  the  church,  those  of  Pastor, 
Teacher,  Elder,  Deacon,  and  Deaconess  ;  but  at  present  the 
only  offices  recognized  are  two,  those  of  Pastor  and  Deacon : 
the  former  to  attend  to  the  preaching  of  the  Word  and  the 
administration  of  the  sacraments,  and  the  latter  to  attend 
to  the  temporal  interests  of  the  church,  and  also  to  assist 
the  pastor  in  his  spiritual  duties.  The  pastors,  after  having 
been  elected  by  the  church,  have  in  some  cases  in  former 
years  been  set  apart  to  their  work  by  the  imposition  of  the 
hands  of  laymen,  a  committee  of  whom  were  appointed  by 
the  church  for  that  purpose ;  and  such  lay  ordinations 
were  sometimes  practised  even  while  regularly  ordained 
ministers  were  present.  This  practice  however  never  became 
very  general,  and  at  the  present  time  ministers  of  the  Congre- 
gational Church  are  without  exception  ordained  by  the  laying 
on  of  the  hands  of  the  presbytery,  or  pastors  of  the  church, 
although  no  doubt,  in  cases  of  necessity,  the  former  practice 
would  be  considered  vahd.  Deacons  are  also  generally  or- 
dained by  the  imposition  of  hands  and  other  solemn  ex- 
ercises. 

Candidates  for  the  ministry  were  formerly  permitted  in 
rather  a  loose  manner  to  preach,  each  pastor  being  per- 
mitted to  introduce  to  the  pulpit  whom  he  pleased  ;  but  at 


128  CONGREGATIONAL    CHURCH. 

present,  the  licensing  and  ordaining  of  preachers  and 
ministers  is  more  properly  intrusted  to  the  Council  of 
churches. 

LITERARY    INSTITUTIONS. 

At  an  early  day  the  colonies  made  ample  provision  for 
the  education  of  the  youth.  Harvard  College,  one  of  the 
most  celebrated  institutions  in  the  United  States,  and  which 
has  graduated  a  larger  number  of  our  statesmen  and  other 
great  men  than  any  other  institution  in  America,  was 
founded  in  1638.  It  however  subsequently  passed  into 
the  hands  of  the  Unitarian  Congregationalists,  by  whom  it 
is  still  retained  and  supported,  although  it  is  patronized  by 
the  State,  and  by  many  other  denominations.  The  Ortho- 
dox Congregationalists  have  at  present  eight  Colleges  and 
four  Theological  Seminaries,  with  a  large  number  of  Acad- 
emies and  High  Schools,  under  their  supervision  and  con- 
trol. 

MODE   OF  WORSHIP. 

This  is  similar  to  that  of  the  Presbyterians ;  and  indeed 
the  similarity  between  these  two  bodies  of  Christians  is  so 
great  in  many  respects,  that  they  are  frequently  confounded 
with  each  other,  and  the  proper  name  not  always  appHed 
to  either. 

STATISTICS. 

Belonging  to  this  Church  there  are  at  the  present  time, 
of  ministers  1,687,  and  of  communicants  197,000. 


UNITARIAN    CONGREGATIONAL    CHURCH.  129 

ARTICLE    XXI. 
UNITARIAN  CONGREGATIONAL  CHURCH. 

HISTORY. 

The  Unitarians  in  the  United  States  profess  to  be  able 
to  trace  the  history  of  their  doctrines  back  to  the  time  of 
Christ  and  his  apostles,  and  assert  that  in  all  the  ages  of 
the  Christian  Church,  there  have  been  many  distinguished 
men  who  have  held  their  pecuhar  sentiments.  They  trace 
Unitarian  doctrines  in  England  back  to  the  sixteenth  cen- 
tury, and  in  America  to  the  middle  of  the  eighteenth 
century.  About  the  latter  period  many  of  the  members, 
and  some  of  the  ministers  of  the  Orthodox  Congregational 
churches  of  New-England  professed  their  disbelief  in  the 
doctrine  of  the  Trinity  ;  and  from  that  period  until  the  year 
1815,  Unitarian  sentiments  appear  to  have  been  silently 
taking  hold  of  the  minds  of  many  in  different  parts  of  the 
Eastern  States,  especially  in  Massachusetts.  After  a  long 
and  earnest  controversy,  carried  on  by  Congregational 
ministers,  some  of  whom  were  Trinitarian  on  one  side, 
and  their  opponents  Unitarian  on  the  other,  it  was  finally 
determined  that  with  such  disparity  of  views  and  sentiments 
in  relation  to  what  the  Trinitarians  considered  fundamental 
points  of  Christian  faith,  it  was  not  possible  to  live  in 
peace,  and  that  a  separation  ought  to  take  place,  and  had 
in  fact  become  inevitable.  As  the  controversy  continued 
with  renewed  warmth,  the  affection  which  had  existed  be- 
tween ministers  became  extinct,  and  they  no  longer  inter- 
changed clerical  civilities  with  each  other,  or  filled  each 
other's   pulpits.      At    length    a    formal    separation   was 


130  UNITARIAN    CONGREGATIONAL    CHURCH. 

efiFected  by  the  voluntary  withdrawal  of  the  Unitarian 
party,  and  a  distinct  and  separate  branch  was  formed 
under  the  name  of  the  Unitarian  Congregationalists. 

Since  the  organization  of  this  body  as  a  distinct  branch, 
the  principles  of  the  Unitarians  have  spread  quite  exten- 
sively over  diflferent  parts  of  the  United  States,  so  that  at 
the  present  time  they  have  numerous  churches  and  con- 
gregations, not  only  in  Massachusetts,  but  in  other  parts 
of  New-England,  and  some  in  the  Middle  and  Western 
States. 

In  the  year  1825  the  Unitarians  formed  a  General 
Association  for  the  purpose  of  consolidating  and  connect- 
ing the  different  portions  of  the  Church,  and  also  to  pro- 
vide more  effectually  for  the  support  of  missions,  the  cause 
of  education,  and  other  general  interests  of  the  Church. 

DOCTRINES. 

The  leading  doctrines  of  the  Unitarians  may  be  inferred 
in  part  from  the  name  they  bear,  a  Unitarian  signifying 
cue  who  believes  in  the  personal  unity  of  God,  in  opposi- 
tion to  the  Trinitarian  view,  that  there  are  three  distinct 
Persons  in  the  One  God. 

They  reject  the  belief  that  Jesus  Christ  is  equal  with 
the  Father ;  and  maintain  that  he  is  a  distinct  being  from 
the  Father,  subordinate  and  inferior,  dependent  and  de- 
rived ;  that  he  is  not  a  proper  object  of  worship  ;  that  it 
is  unlawful  to  pray  to  him,  or  pay  him  the  same  divine 
honors  that  are  due  only  to  God. 

Some  Unitarians  believe  in  the  pre- existence  of  Christ, 
or  his  existence  prior  to  his  becoming  man ;  others  think 
his  existence  beojan  with  his  assuming:  our  nature. 

They  reject  the  commonly  received  opinions  in  rela- 
tion to  the  atonement ;  they  deny  that  the  suflerings  and 
death  of  Christ  were   expiatory,    satisfactory,   or  vica- 


UNITARIAN    CONGREGATIONAL    CHURCH.  131 

rious,  but  rather  exemplary  and  mediatory,  and  that  the 
beneficial  effects  of  the  death  of  Christ  are  to  be  seen  in 
the  humihating  of  the  human  mind,  and  begetting  therein 
feeUngs  of  sorrow  and  regret  for  sin. 

They  deny  the  doctrine  of  man's  depravity  by  nature, 
but  allow  that  such  are  the  propensities  of  man  that  they 
incline  him  to  evil,  and  that  the  over  indulgence  or  abuse 
of  man's  powers  constitutes  actual  transgression,  of  which 
all  men  have  become  guilty.  They  reject  also  the  views 
of  orthodox  Churches  on  the  subject  of  the  new  birth,  and 
deny  that  it  consists  of  an  instantaneous  change  of  the 
heart  or  moral  powers  and  affections  of  the  mind,  but 
rather  a  gradual  advancement  in  the  way  of  holiness,  and 
the  gradual  establishment  of  the  kingdom  of  grace  in  the 
heart. 

They  believe  that  the  offers  of  grace  and  salvation  are 
extended  to,  and  are  designed  for  all  men,  and  that  God 
has  given  to  every  man  a  natural  ability  to  accept  said 
offers  and  be  saved. 

They  believe  in  a  state  of  future  rewards  and  punish- 
ments, and  in  their  eternal  duration. 

They  agree  with  the  Orthodox  C  ongregationalists  in 
regard  to  the  subjects  and  mode  of  baptism,  and  practise 
accordingly. 

CHURCH  GOVERNMENT,  &c. 

In  church  government  they  resemble  the  Orthodox  Con- 
gregationalists,  as  also  in  their  general  practices,  and  mode 
of  worship. 

STATISTICS. 

They  have  one  General  Association,  which  meets  annu- 
ally in  the  month  of  May  in  the  city  of  Boston.  They 
have  also  a  number  of  Associations  of  a  more  local  character. 

They  sustain  three  or  four  periodicals ;    have   several 


132  BAPTIST    CHURCH. 

academies  under  their  patronage ;  and  have  nearly  the 
entire  management  and  supervision  of  Harvard  University. 
Of  churches  they  have  245 ;  ministers,  244 ;  members 
about  30,000. 


ARTICLE     XXII. 

BAPTIST  CHURCH. 

HISTORY. 

The  Baptist  Church  claims  to  have  originated,  though 
not  in  name,  yet  in  fact,  from  Christ  and  his  apostles  ; 
that  the  peculiar  doctrines  of  this  C  hurch  have  been  held 
by  believers  in  all  ages  of  the  Church ;  and  that  amidst 
all  the  corruptions  of  the  Roman  Catholic  Church,  the 
few  dissenters  therefrom  were  generally  Baptists  in  sen- 
timent. But  as  in  this  Article  we  have  only  to  do 
with  its  rise,  progress,  and  present  condition  in  the  United 
States,  we  shall  not  detain  the  reader  with  the  history  of 
this  denomination  prior  to  its  existence  in  America. 

Roger  Williams,  a  minister  of  the  Church  of  England, 
emigrated  to  the  colony  of  Massachusetts  in  the  begin- 
ning of  the  seventeenth  century.  Being  a  Puritan  in  sen- 
timent, he  sought  for  that  liberty  to  worship  God  in  a 
strange  land  which  was  denied  him  in  his  own  native 
country. 

When  Williams  arrived  in  America,  he  at  once  began 
to  wage  war  against  the  intolerance  and  oppression  which 
he  found  existing  among  the  colonists  who  had  preceded 
him.  He  opposed  the  exclusiveness  which  confined  the 
right  of  suffrage  for  civil  officers  to  members  of  the  Church. 


BAPTIST    CHURCH.  133 

He  opposed  the  law  which  compelled  attendance  on  public 
worship,  and  that  which  required  the  payment  of  taxes 
for  the  support  of  public  worship.  In  consequence  of  his 
opposition  to  the  established  order  of  things  as  existing 
among  the  Puritans  of  New-England,  he  soon  became  the 
subject  of  bitter  persecution ;  and  being  summoned  before 
the  General  Court  he  was  sentenced  to  be  banished  from 
the  colony  of  Massachusetts.  This  sentence  being  pro- 
nounced in  the  depth  of  winter,  he  petitioned  for  liberty 
to  remain  until  the  opening  of  spring.  His  request  was 
granted,  and  he  improved  the  interim  in  calling  sinners  to 
repentance  and  protesting  against  civil  and  religious  tyran- 
ny. In  the  meantime  the  Court  became  alarmed,  and 
procured  a  vessel  to  convey  the  unyielding  young  minister 
to  England  ;  but  when  the  vessel  was  ready  to  sail  Will- 
iams was  not  to  be  found.  In  company  with  a  few  others, 
after  many  severe  hardships,  he  made  his  way  to  the  ter- 
ritory now  known  as  Rhode  Island,  where  he  sought  from 
the  savages  of  the  wilderness  that  protection  and  toleration 
which  he  sought  for  in  vain  from  his  Christian  brethren 
and  rulers.  In  the  Indian  warrior's  breast  he  found  the 
heart  of  a  friend — of  a  man  !  and  from  the  Indians  he  re- 
ceived a  grant  of  lands  on  which  to  found  a  colony.  Will- 
iams,, recognizing  the  hand  of  God  in  all  his  providential 
dealings  with  him,  called  the  new  settlement  Providence. 
Soon  after  Williams  and  his  companions  had  become  set- 
tled in  their  new  home,  they  were  joined  by  others  of  a 
like  spirit,  so  that  in  the  course  of  a  few  years,  Roger 
Williams  was  not  only  the  acknowledged  pastor  of  a  large 
church,  but  the  Governor  of  a  flourishing  colony,  and 
President  of  Rhode  Island.  After  his  settlement  in  Rhode 
Island  his  views  became  changed  on  the  subject  of  bap- 
tism ;  and  as  there  was  no  minister  in  New-England  who 
7 


134  BAPTIST    CHURCH. 

had  been  immersed  on  a  profession  of  faith,  Williams  soli- 
cited Ezekiel  Halliman,  a  lay  member  of  his  church,  and 
Deputy  Governor  of  Rhode  Island,  to  administer  to  him 
the  ordinance  of  baptism  by  immersion  ;  which  being  done, 
Wilhams  in  turn  baptized  said  Halliman  and  ten  other  per- 
sons, who  were  then  formed  into  a  duly  organized  Baptist 
church — the  first  Baptist  church  on  the  continent  of 
America.     This  occurred  in  the  year  1639. 

About  this  time  an  attempt  was  made  in  the  town  of 
Boston  to  organize  a  church  on  similar  principles,  but  the 
attempt  was  frustrated  by  the  civil  power,  and  it  was  not 
until  the  year  1665  that  a  Baptist  church  was  permitted 
to  be  formed  in  the  above  city.  In  1684  the  first  Baptist 
church  was  formed  in  Pennsylvania,  at  a  place  called 
Cold  Spring ;  and  two  years  later,  another  was  formed  in 
Penepack,  and  soon  after  a  colony  from  the  latter  church 
formed  the  first  Baptist  church  in  Philadelphia.  It  was 
not  until  1762  that  a  Baptist  church  was  formed  in  the 
city  of  New- York,  although  the  sentiments  of  the  Bap- 
tists had  been  preached  in  the  latter  city  for  many  years 
previously.  During  the  war  of  the  Revolution  many  of 
the  Baptist  churches  which  had  been  formed  in  different 
parts  of  the  country  became  partially  disorganized  in  con- 
sequence of  the  male  members  being  called  upon  to  fight 
for  hberty  and  independence.  Indeed  many  of  the  minis- 
ters left  their  flocks,  or  being  accompanied  by  a  portion  of 
them,  buckled  on  the  sword,  and  did  good  service  in  the 
common  cause. 

Since  the  revolution  which  procured  the  independence 
of  the  United  States,  and  secured  toleration  and  protection 
for  all  Churches,  the  sentiments  of  the  Baptists  have  ex- 
tensively spread  and  prevailed  in  every  State  of  the  Union. 
The  prevalence  of  their  pecuhar  views  on  the  subject  of 


BAPTIST    CHURCH.  135 

baptism  cannot  be  accurately  determined  by  the  number  of 
members  belonging  to  the  Regular  Baptist  Church,  or  to 
other  Baptist  denominations,  as  it  is  a  well  known  fact, 
that  many  members  of  paedobaptist  churches  adopt  the 
Baptist  views  in  relation  to  immersion,  (fee. 

DOCTRINES. 

In  doctrine  the  Baptists  are  considered  generally  as  Cal- 
vinistic ;  that  is,  they  embrace  very  generally  the  theology 
of  the  Presbyterian  Confession  of  Faith,  and  of  the 
Larger  and  Shorter  Catechisms,  on  the  subjects  of  fore- 
ordination,  election,  and  final  perseverance  of  the  saints. 
As  there  never  has  been  a  General  Assembly,  Conference, 
or  Association  in  which  the  entire  Church  could  be  repre- 
sented, so  there  never  has  been  any  common  confession  of 
faith  or  articles  of  religion  adopted,  to  which  the  assent  of 
churches  and  members  has  been  required.  As  a  necessary 
result,  great  latitude  in  matters  of  faith  might  be  reasona- 
bly expected.  Hence  we  find  the  sentiments  of  her  minis- 
ters ranging  from  high-toned  Calvinism  to  decided  Armi- 
nianism.  The  same  remarks  hold  true  in  reference  to  the 
laity.  But  as  a  general  thing  the  prevailing  sentiment  is  a 
moderate  Calvinism.  While  on  all  the  fundamental  points 
of  Christian  doctrine  the  Baptists  have  always  been  consid- 
ered orthodox  as  between  them  and  other  evangelical  de- 
nominations, there  has  been  at  all  times  a  similarity  of 
views  in  relation  to  the  Being  and  Perfections  of  God  ; 
the  Trinity  in  Unity ;  the  necessity  of  regeneration,  and 
the  doctrine  of  future  rewards  and  punishments.  The 
great  pomts  of  difference  between  the  Baptists  and  the 
other  large  sects  or  denominations  of  the  land,  are  those 
which  relate  to  the  ordinance  of  baptism, — its  subjects  and 
mode.     On  this  point  the  Baptists  believe, 


136  BAPTIST   CHURCH. 

1st.  That  baptism  is  to  be  administered  only  to  adults, 
on  a  profession  of  faith  in  Christ. 

2d.  That  immersing  the  candidate  in  water,  in  the  name 
of  the  Father,  Son,  and  Holy  Ghost,  and  that  only,  is 
Christian  Baptism. 

3d.  That  infant  baptism  is  an  innovation  upon  the  prim- 
itive usages  of  the  Church,  and  is  unscriptural  and  improper. 

4th.  That  baptism  performed  by  sprinkling  or  pouring 
is  not  Christian  baptism,  nor  is  it  acceptable  to  God  as  such. 

5th.  That  such  persons  only  as  have  been  immersed  in 
■water,  on  profession  of  their  faith  in  Jesus  Christ,  are 
proper  subjects  of  church  membership,  and  that  these,  and 
these  only,  are  to  be  admitted  to  the  Lord's  Supper. 

It  is  in  consequence  of  the  last  named  article  of  faith, 
for  such  it  is,  that  the  title  Close  Communion  has  been 
given  by  others  to  this  denomination  of  Christians,  and  on 
this  account  charges  of  bigotry  and  exclusiveness  have 
sometimes  been  urged  against  them  as  a  people.  But  ad- 
mitting the  correctness  of  their  premises, — that  immersion 
is  the  only  Scriptural  mode  of  baptism,  and  that  baptized 
believers  are  the  only  proper  subjects  of  church  member- 
ship, and  the  sacrament  of  the  Lord's  Supper, — we  see 
not  how  they  could  consistently  adopt  any  other  principle 
than  that  of  close  communion.  If  their  views  are  correct, 
their  practice  is  consistent,  notwithstanding  the  seeming  ex- 
clusiveness which  looks  upon  all  other  Christians  merely  as 
unbaptized  believers. 

CHURCH  GOVERNMENT. 

The  government  of  the  Baptist  Church  is  congregational. 
They  have  no  Assembly,  Synod,  or  Presbytery,  to  take  the 
oversight  of  the  churches.  Each  church  is  an  independent 
body  of  itself,  making  all  its  own  rules  and  regulations. 


BAPTIST    CHURCH. 


137 


and  adopting  its  own  articles  of  faith.  The  ministers  of 
the  Baptist  Church  however  frequently  meet  in  council,  for 
the  purpose  of  conferring  together  on  the  interests  of  the 
Church  ;  to  ordain  or  install  elders  ;  to  counsel  in  matters 
of  discipline ;  and  to  recommend  new  churches  for  fellow- 
ship, or  to  withdraw  fellowship  from  unworthy  churches. 
Associations  are  also  held  in  different  districts,  in  which  the 
ministry  and  laity  are  duly  represented,  but  without  the 
power  of  legislation. 

All  the  ministers  in  the  Baptist  Church  are  considered  as 
equal  in  official  dignity  and  ministerial  power.  Their  usual 
title  is  "Elder."  It  is  their  office  to  preach,  baptize,  ad- 
minister the  Lord's  Supper,  and  ordain  other  elders.  In 
each  church  there  are  also  Deacons  appointed,  who  take 
charge  of  the  more  secular  affairs  of  the  church,  and  assist 
the  elder  in  some  of  his  duties. 

MODE  OP  WORSHIP. 

The  mode  of  worship  in  the  Baptist  Church  is  similar  to 
that  of  the  Presbyterians.  In  cities  and  other  large  places 
the  ordinance  of  baptism  is  usually  performed  in  a  font  or 
baptistery  constructed  in  the  interior  of  the  church :  but 
when  candidates  prefer  it,  or  in  places  where  such  con- 
veniences are  not  provided,  resort  is  had  to  some  river  or 
other  body  of  water ;  where  the  candidate,  being  usually 
arrayed  in  a  black  robe,  is  immersed  beneath  the  surface 
of  the  water  by  the  officiating  minister,  while  he  recites  the 
usual  baptismal  formula. 

BENEVOLENT  AND  LITERARY  INSTITUTIONS. 

Under  the  auspices  of  the  Baptist  Church  in  the 
United  States  there  is  the  *'  American  and  Foreign  Bible 
Society,"  organized  in  1837,  which  has  issued  since  its  for- 


138  BAPTIST    CHUROH. 

mation  nearly  335,000  copies  of  the  Word  of  God.  This  So- 
ciety, in  the  issue  of  the  English  Scriptures,  restricts  itself 
to  the  commonly  received  version,  without  note  or  com- 
ment. Receipts  last  year,  $41,625.  **  The  American 
Bible  Union"  was  organized  June  10,  1850,  for  the  pur- 
pose of  circulating  "  the  most  faithful  versions  of  the  Sacred 
Scriptures  in  all  languages  throughout  the  world."  The 
"  American  Baptist  Publication  Society  "  was  organized  in 
1839.  Receipts  last  year  nearly  $25,000.  Number  of 
publications  by  the  Society,  276,  in  the  circulation  of 
which  twenty-one  colporteur  missionaries  are  employed. 
There  is  also  a  "  Southern  Baptist  Publication  Socie- 
ty," organized  in  1847.  Receipts  last  year,  nearly 
$9,000. 

In  addition  to  the  above  there  is  the  "  American  Baptist 
Missionary  Union,"  which  supports  seventeen  missions, 
with  329  stations,  323  mission  laborers,  and  52  mission 
preachers ;  total  missionaries,  561  ;  mission  members, 
12,290.  Receipts  last  year,  $105,000  ;  expenditures, 
$101,000.  The  Southern  portion  of  the  Church  has  a  mis- 
sionary Society  separate  from  the  above,  called  the  **  South- 
ern Baptist  Convention,"  with  two  distinct  Boards — the 
Foreign  Mission  Board,  and  the  Domestic  Mission  Board. 
Receipts  of  the  former  last  year  nearly  $29,000.  This 
Board  sustains  thirty-three  missionaries  and  their  assist- 
ants in  China  and  Africa.  The  receipts  of  the  Domestic 
Board  in  1849-50  were  over  $8,000.  Fifty  ministers  and 
agents  are  supported  or  aided  by  its  funds. 

There  are  also  the  Baptist  **  American  Indian  Mission 
Association,"  the  receipts  of  which  last  year  were  over 
$13,000,  and  the  "American  Baptist  Free  Mission  Soci- 
ety." Also  the  "  American  Baptist  Home  Mission  Socie- 
ty," organized  in  1832,— receipts  last  year,  $30,369  ;  and 


BAPTIST    CHURCH.  139 

an  efficient  Sabbath-school  Society,  called  "  The  New- 
England  Sabbath- school  Union." 

The  Baptists  have  not  been  neglectful  of  the  educational 
interests  of  their  youth.  They  have  twenty  Colleges,  eight 
Theological  Institutions,  and  a  large  number  of  Academies, 
&c.  &c. 

The  Baptists  publish  19  weekly  periodicals,  1  semi- 
monthly, 14  monthly,  and  2  quarterlies. 

STATISTICS. 

Since  Roger  Williams  first  formed  his  small  church  of 
twelve  members  in  Rhode  Island,  the  Lord  has  done  great 
things  for  this  people.  The  small  one  has  become  a  strong 
nation,  so  that  her  ministers  now  number  in  the  United 
States  5,142,  and  her  members  686,807,  embraced  in 
8,406  churches.  If  to  these  numbers  are  added  those  of 
the  Anti-Mission  Baptists,  spoken  of  in  the  next  Article, 
the  grand  total  of  Baptists  in  the  United  States  will  be  as 
follows: — Associations,  5*78;  churches,  10,441  ;  ordained 
ministers,  6,049  ;  licensed  preachers,  1,415.  Total  minis- 
ters, 7,464;  members,  754,652. 


140  ANTI-MISSION    BAPTISTS. 

ARTICLE    XXIII. 
ANTI-MISSION   BAPTISTS. 

HISTORY,  &c. 

The  Baptists  with  the  above  prefix  are  such  as  refuse  to 
unite  with  the  Regular  Baptist  Church  in  the  support  of 
missionary  operations,  and  some  other  objects  of  a  general 
and  denominational  character.  It  is  understood  that  their 
refusal  is  based  upon  the  ground  of  the  unscriptural  charac- 
ter of  the  missionary  operations  of  the  present  day.  In- 
deed many  go  so  far  as  to  deny  the  utility  and  lawfulness 
of  modern  missionary  efforts,  and  maintain  that  no  re- 
quirements are  made  by  Jesus  Christ  in  relation  to  sup- 
porting missionaries  among  the  heathen.  The  Anti- Mis- 
sion Baptists  do  not  prevail  very  extensively  in  the  Eastern 
or  Middle  States,  but  are  found  principally  in  the  Western 
and  Southwestern  portions  of  the  United  States.  They 
were  formerly  all  connected  with  the  Regular  Baptists, 
but  for  certain  reasons  preferred  withdrawing  their  fellow- 
ship from  the  churches  or  Associations  with  which  they 
had  been  united,  and  forming  a  denomination  of  their 
own. 

In  doctrine,  church  government,  and  manner  of  worship, 
they  retain  the  peculiarities  of  the  Regular  Baptist  Church, 
if  we  except  their  somewhat  peculiar  views  on  the  subject 
of  missions. 

STATISTICS. 

Belonging  to  this  branch  of  the  Baptist  Church  are 
2,059  churches,  924  ministers,  and  about  20,000  mem- 
bers. 


FREE    WILL    BAPTIST    CHURCH.  141 

ARTICLE   XXIY. 

FREE   WILL    BAPTIST   CHURCH. 

HISTORY. 

The  Free  Will  Baptist  Church  had  its  origin  as  a  dis- 
tinct denomination  in  the  year  1780.  Its  acknowledged 
founder  was  Elder  Benjamin  Randall,  of  New-Hampshire, 
who  had  been  for  some  time  a  licensed  preacher  in  the 
Regular  Baptist  Church.  Elder  Randall,  from  the  time  of 
his  union  with  the  latter  Church,  had  differed  from  the 
most  of  his  brethren  in  church  fellowship,  on  the  subject 
of  God's  eternal  decrees.  They  believed  in  particular  re- 
demption ;  he  in  a  free  and  full  atonement  for  all  men. 
They  were  Calvinistic  in  theology;  he  an  avowed  Ar- 
minian.  And  such  were  his  powers  of  persuasion,  that 
though  an  unlettered  man,  a  number  of  ministers  and 
churches  hitherto  Calvinistic  embraced  his  sentiments. 
Some  of  them  having  withdrawn  their  connection  from 
the  old  Baptist  Church,  their  ministers  united  in  ordain- 
ing and  setting  him  apart  to  the  full  work  of  the  ministry. 
Shortly  after  his  ordination  he  organized  a  church  on  Ar- 
minian  principles  in  the  town  of  New-Durham,  N.  H. 
This  was  the  first  Free  Will  Baptist  church  in  America, 
and  perhaps  in  the  world.  The  religious  state  of  the  Bap- 
tist and  Congregational  Churches  in  New-Hampshire,  and 
indeed  throughout  New-England,  was  at  this  period  any- 
thing but  spiritual.  Embracing  as  they  did  the  bulk  of 
the  population  in  those  States,  it  is  to  be  regretted  that 
they  did  not  exert  that  healthful  influence  over  their  mem- 
bers and  adherents  which  their  position  in  society  seemed  to 
7* 


142  FREE    WILL    BAPTIST    CHURCH. 

demand.  But  as  the  sentiments  of  the  Arminians  began  to 
make  inroads  upon  the  established  doctrines  of  these 
Churches,  their  ministers  thought  they  had  enough  to  do 
to  keep  away  these  strange  doctrines  by  preaching  those 
of  an  opposite  character,  without  enforcing  as  much  as 
they  ought  the  practical  duties  of  Christianity.  The  conse- 
quence was,  that  Antinomianisra  prevailed  to  an  alarming 
degree.  The  necessity  of  being  born  again  was  seldom 
pressed  home  to  the  consciences  of  the  hearers,  the 
churches  were  filled  up  with  unconverted  persons,  and 
discipline  was  seldom  or  never  put  in  force,  even  against 
the  open  transgressor.  Instead  of  the  heart-stirring  truths 
of  the  gospel,  ministers  were  wont  to  entertain  their  hearers 
with  metaphysical  disquisitions  on  some  abstract  questions 
of  Calvinian  theology.  It  was  under  these  circumstances 
that  the  Free  Will  Baptist  apostle,  Randall,  entered  the  min- 
isterial field  of  labor,  and  "  preached  repentance  from  dead 
works,  and  faith  in  the  living  God,"  with  the  ofi'er  to  all  of  a 
free,  full,  and  perfect  salvation  from  sin,  and  the  necessity 
of  vital  piety,  as  a  pre-requisitefor  the  enjoyment  of  the  bless- 
ings of  the  kingdom  of  grace  and  glory.  As  might  have 
been  expected,  such  preaching,  so  unlike  that  of  ministers  in 
general,  produced  great  excitement  not  only  among  the 
members  of  churches,  but  among  those  who  were  not  mem- 
bers of  any  church  ;  and  while  many  scoffed,  others  gladly 
received  the  word,  revivals  became  frequent,  new  churches 
were  organized,  ministers  were  raised  up  as  occasion  re- 
quired, and  the  principles  of  the  new  denomination  became 
more  and  more  prevalent  in  different  parts  of  New-Hamp- 
shire, Maine,  Vermont,  and  Rhode  Island ;  and  since  that 
period,  numerous  churches  have  been  formed  in  nearly  all 
the  non-slaveholding  States  and  territories  of  the  Union,  as 
also  in  the  Province  of  Canada. 


FREE    WILL    BAPTIST    CHURCH.  143 

DOCTRINES. 

The  Free  Will  Baptists,  as  already  intimated  and  as 
their  name  imports,  are  Arminians  in  sentiment,  in  opposi- 
tion to  the  doctrines  of  Calvin.  They  believe  in  the  perfect 
freedom  of  the  human  will,  or  in  other  words,  that  man  is 
properly  and  essentially  a  free  moral  agent,  with  power  and 
ability  imparted  by  divine  grace  to  choose  life  rather  than 
death.  They  believe  in  general  redemption,  in  the  necessi- 
ty of  regeneration,  in  the  possibility  of  being  cleansed  from 
all  sin  in  the  present  life,  and  in  the  possibility  of  apostasy, 
and  the  final  perdition  of  the  incorrigible  backslider  from 
God,  and  in  the  doctrine  of  a  general  judgment  and  eternal 
punishment  of  the  wicked.  In  regard  to  the  being  of  God, 
and  the  divinity  of  Jesus  Christ,  they  are  Trinitarians. 
As  it  relates  to  baptism,  they  believe  with  their  brethren 
of  the  Close  Communion  Baptist  Church,  that  it  should  be 
administered  to  adult  believers  only,  and  that  immersion  in 
water  is  the  only  mode  in  which  it  may  be  lawfully  and 
properly  administered.  They  are  not  however  close  com- 
munionists,  and  debar  none  from  the  Lord's  Supper  merely 
on  account  of  the  invalidity  of  their  baptism  ;  hence  they 
are  frequently  called  the  "  Open  Communion  Baptists." 

CHURCH  GOVERNMENT. 

In  church  government,  the  Free  Will  Baptists  are  partly 
presbyterian  and  partly  congregational.  They  have  but 
two  offices  in  the  Church,  those  of  Elder  and  Deacon : 
the  former  being  the  minister  or  pastor,  and  the  latter 
being  an  assistant  of  the  minister  in  his  disciplinary  labors ; 
and  also  an  overseer  of  the  pecuniary  matters  of  the  church. 
Each  church  elects  its  own  pastor  and  deacons,  and  exer- 
cises discipline  over  its  own  members. 

The  diflferent  bodies  holding  ecclesiastical  jurisdiction, 
are,  1st,  the  Church ;  2d, the  Quarterly  Conference ;  3d,  th^ 


144  FREE    WILL    BAPTIST    CHURCH. 

Yearly  Meeting  ;  4th,  the  General  Conference.  The  lat- 
ter body  is  composed  of  ministerial  delegates  from  the 
Yearly  Meetings.  It  has  jurisdiction  of  all  the  Yearly  Con- 
ferences in  the  connection,  and  meets  once  in  three  years 
for  the  purpose  of  promoting  unity  in  doctrine,  discipline, 
and  practice,  and  to  establish  rules  and  regulations  of  a 
general  connectional  character.  It  possesses  no  powers  of 
legislation,  however,  except  those  committed  to  it  by  the 
Yearly  Conferences,  and  those  which  relate  to  the  mission- 
ary, educational,  or  general  interests  of  the  Church.  The 
Yearly  Conferences  are  composed  of  ministerial  and  lay 
delegates  from  the  various  Quarterly  Meetings  within  a 
given  district,  or  State.  They  take  a  general  oversight  of 
the  Quarterly  Meetings  within  the  limits  of  their  jurisdiction, 
and  adopt  measures  for  the  spread  of  the  gospel.  They 
meet  in  annual  sessions.  The  Quarterly  Conferences  are 
composed  of  the  ministers  and  delegates  of  the  different 
churches  ;  they  meet  quarterly,  and  have  jurisdiction  of  all 
the  ministers  and  churches  represented  in  them.  In  this 
body  candidates  for  the  ministry  are  examined  and  licensed, 
and  a  council  appointed  to  ordain  ministers.  Provision  is 
here  made  for  the  supply  of  vacant  or  destitute  churches, 
and  ministers  may  by  this  body  be  tried  and  expelled. 
Written  reports  are  also  required  of  each  church,  to  be 
presented  to  this  body  for  examination.  Ministers  are 
also  appointed  by  the  Quarterly  Conference  to  organize  new 
churches,  and  extend  to  such  the  right  hand  of  fellowship, 
■which  is  done  in  a  literal  and  formal  manner.  Churches 
are  composed  of  believers  who  have  been  baptized  by  im- 
mersion. A  unanimous  vote  is  required  on  the  admission 
of  any  member,  but  a  member  may  be  ex[)elled  by  a  two- 
third  vote.  The  churches  hold  monthly  conferences,  in 
-which  the  whole  church  comes  together  for  the  transaction 


FREE    WILL    BAPTIST    CHURCH.  145 

of  business.  Each  church  has  original  and  final  jurisdic- 
tion over  its  own  members,  ministers  being,  as  already  said, 
amenable  to  the  Quarterly  Conference. 

MODE  OF  WORSHIP. 

In  their  mode  of  worship,  and  manner  of  conducting 
their  meetings,  they  approximate  nearly  to  the  usages  of 
the  Methodists.  Their  preachers  as  a  general  thing  have 
contracted  the  habit  of  preaching  in  a  peculiar  tone  of 
voice,  sometimes  called  the  sing-song  tone,  or  recitative 
cadence,  which,  however  unpleasant  to  those  unaccustomed 
to  its  sound,  appears  to  be  appreciated  by  those  whose 
duty  or  inclination  leads  them  to  listen  to  it  for  a  length 
of  time.  This  fault,  however,  if  fault  it  is,  in  the  public  per- 
formances of  the  ministers  of  this  Church,  is  amply  atoned 
for  by  their  zeal  and  spirituality.  As  a  body  the  Free  Will 
Baptists  have  accomplished  much  good,  and  it  is  owing  in  a 
great  measure  to  the  labors  of  this  denomination,  that  the 
Close  Communion  Baptists  in  the  Eastern  States  occupy 
far  higher  ground  in  experience,  discipline,  and  morals,  than 
they  did  at  the  period  of  the  organization  of  the  first  Free 
Will  Baptist  church. 

BENEVOLENT  AND  LITERARY  INSTITUTIONS. 

In  connection  with  this  Church  there  is  a  Foreign  Mis- 
sionary Society,  a  Home  Missionary  Society,  a  Sabbath- 
school  Union,  and  a  number  of  Education  Societies.  Also 
a  Theological  or  Biblical  Institution,  with  Seminaries, 
Academies,  and  High  Schools,  in  different  parts  of  the 
country.  They  have  also  a  Book  Concern  and  printing 
office  in  Dover,  N.  H.  This  Concern  is  under  the  direc- 
tion of  the  General  Conference,  by  which  body  its  Trustees 
are  elected.  At  this  press  nearly  all  the  books  of  the 
denomination  are  printed ;  likewise  the  periodicals  of  the 
Church  :  "The  Morning  Star,"  a  weekly,  "  The  Sabbath- 


146  SEVENTH    DAT    BAPTIST    CHURCH. 

school  Repository,"  a  monthly,  a  Quarterly  Magazine,  and  a 
Missionary  periodica], — all  of  which  are  circulated  very 
generally  throughout  the  connection. 

The  Free  Will  Baptists  have  always  occupied  high 
ground  on  the  questions  of  temperance  and  slavery.  So 
strong  indeed  has  been  their  protest  against  the  latter  evil, 
that  thousands  of  slaveholding  members  in  the  Southern 
States  have  been  obliged  to  withdraw  from  her  com- 
munion, while  many  others,  who  have  applied  for  admis- 
sion, have  been  rejected  solely  on  the  ground  of  their 
being  slaveholders.  These  historical  facts  would  be  cred- 
itable to  any  Church,  but  especially  so  to  one  which, 
although  "not  the  least  among  the  princes  of  Judah,"  is 
nevertheless  comparatively  small,  and  where  the  loss  of  a 
number  of  thousand  members  must  have  been  severely  felt. 

STATISTICS. 

The  Free  Will  Baptists  have  one  General  Conference, 
25  Yearly  Conferences,  121  Quarterly  Meetings,  1,154 
churches;  ordained  ministers  823,  Hcensed  preachers  145, 
members  49,215. 


ARTICLE    XXY. 
SEVENTH  DAY  BAPTIST  CHURCH. 

HISTORY. 

The  principles  of  the  Seventh  Day  Baptists  have  been 
known  in  England  ^nd  other  parts  of  Europe  for  centuries, 
but  by  what  instrumentality  they  were  introduced  into 
Britain  is  not  certainly  known.     It  is  certain,  however,  that 


SEVENTH    DAY    BAPTIST    CHURCH.  147 

as  early  as  the  year  1650,  churches  were  in  existence  in  the 
latter  country,  founded  on  the  same  principles  and  doc- 
trines now  maintained  by  the  Seventh  Day  Baptists,  so  far 
as  it  relates  to  the  observance  of  Saturday  as  the  day  of 
weekly  rest.  But  it  was  not  without  much  persecution 
that  the  Sabbatarians  could  carry  out  their  principles,  so 
far  as  observing  the  seventh  day  is  concerned.  At  a  cer- 
tain time  they  were  forbidden  by  the  English  Government 
to  meet  for  worship  on  the  seventh  day,  and  in  conse- 
quence of  some  of  the  ministers  refusing  to  obey  the  man- 
date, they  were  imprisoned  for  years,  and  a  number  were 
hung,  drawn,  and  quartered,  and  their  heads  stuck  upon 
poles,  in  front  of  their  places  of  worship. 

The  first  Seventh  Day  Baptist  minister  in  America,  was 
the  Rev.  Stephen  Mumford.  He  emigrated  from  England 
in  the  year  1665,  and  settled  in  Newport,  Rhode  Island, 
where  he  connected  himself  with  the  Regular  Baptist 
church  in  that  place.  He  however  proclaimed  his  views 
in  relation  to  the  Sabbath,  which  views  were  embraced  by 
a  number  of  persons,  so  that  in  the  year  1681  a  Seventh 
Day  Baptist  church  was  organized  in  Newport — that  be- 
ing the  first  in  America.  Rev.  William  Hiscox  was  the 
first  pastor  of  this  church.  Notwithstanding  the  toleration 
usually  granted  to  sectaries  in  Rhode  Island,  the  Seventh 
Day  Baptists  did  not  entirely  escape  persecution,  even  from 
the  civil  power ;  for  it  is  stated  that  one  of  the  members  of 
the  church  in  Newport  was  sentenced  to  sit  upon  the  gal- 
lows, with  a  rope  round  his  neck,  as  a  punishment  for  ob- 
serving the  seventh,  instead  of  the  first  day  of  the  week. 
It  is  probable,  however,  that  he  was  not  punished  for  hav- 
ing observed  the  seventh  day,  but  for  having,  in  the  view 
of  his  judges,  desecrated  the  first  day.  The  church  in  New- 
port, notwithstanding  all  the  storms  which  have  beat  upon 


148  SEVENTH    DAY    BAPTIST    CHURCH. 

it,  is  said  still  to  have  an  existence,  though  weak  and  feeble ; 
and  from  the  small  beginning  above  alluded  to,  members  of 
this  branch  of  the  Church  have  multiplied,  and  increased 
to  some  extent  in  several  of  the  States  of  the  Union.  They 
are  however  found  in  the  greatest  number  in  the  State  of 
New- York. 

DOCTRINES. 

So  far  as  we  can  judge  from  their  published  Confession 
of  Faith,  we  should  infer  that  the  Seventh  Day  Baptists  are 
not  Calvinistic  in  doctrine,  as  are  the  Regular,  or  First  Day 
Baptists  in  America.  They  profess  to  believe  that  Christ 
died  for  the  whole  world,  and  that  holiness  of  heart  is  at- 
tainable in  the  present  life.  On  these  points  they  are  evi- 
dently Arminians.  On  other  points  called  fundamental, 
they  agree  with  other  orthodox  churches.  In  regard  to 
baptism  they  coincide  with  the  Regular  Baptists  in  opinion, 
that  immersion  is  the  only  mode,  and  believing  Christians 
the  only  proper  subjects  to  receive  the  ordinance.  They 
believe  also  in  the  laying  on  of  hands  on  the  head  of  the 
newly  baptized  candidate.  They  also  believe  in  close  com- 
munion, in  the  strict  sense  of  that  term,  allowing  none  to 
commune  with  them  but  members  of  their  own  Church. 
Neither  will  they  commune  with  any  others,  even  though 
the  latter  have  been  regularly  immersed.  The  great  point 
which  distinguishes  them  from  other  Baptist  Churches,  and 
indeed  from  all  other  Christian  Churches,  except  the  Seventh 
Day  German  Baptists,  is  that  which  relates  to  the  day  of 
the  week  on  which  the  Sabbath  should  be  observed.  All 
other  Churches,  with  the  above  exception,  acknowledge  Sun- 
day, or  the  first  day  of  the  week,  to  be  the  Christian  Sab- 
bath ;  while  the  Seventh  Day  Bciptists,  as  the  name  imports, 
believe  that  Saturday,  the  seventh  day  of  the  week,  is  the 
proper  day  of  rest.     In  accordance  with  the  above  view. 


GERMAN    BAPTISTS,    OR   BUNKERS.  149 

the  Seventh  Day  Baptists  meet  regularly  on  the  Saturday 
of  each  week  for  public  worship.  They  abstain  on  this  day 
from  all  unnecessary  work,  and  although  they  do  not  con- 
sider it  their  duty  to  observe  the  first  day  as  a  day  of  rest 
from  secular  employment,  they  generally  endeavor  to  avoid 
giving  offense,  or  disturbing  others  whose  views  lead  them 
to  observe  the  first  day  of  the  week. 

CHURCH  GOVERNMENT. 

In  church  government,  the  Seventh  Day  Baptists  are 
congregational,  each  church  being  independent  in  itself. 
The  offices  in  the  church  are  Pastors  and  Deacons;  the 
incumbents  of  the  latter  being  elected  for  life. 

STATISTICS. 

The  Seventh  Day  Baptists  have  a  flourishing  Seminary 
in  De  Ruyter,  N.  Y.,  and  they  also  publish  a  weekly  peri- 
odical at  the  same  place,  and  another,  the  *'  Sabbath  Re- 
corder," in  the  city  of  New- York. 

They  have  one  Annual  Conference,  composed  of  delegates 
from  churches  and  Associations.  Of  the  latter  bodies  there 
are  four,  composed  of  ministers  and  delegates.  The  num- 
ber of  ministers  is  between  forty  and  fifty,  with  a  member- 
ship of  about  seven  thousand. 


ARTICLE    XXVI. 

GERMAN  BAPTISTS,  OR  BUNKERS. 

HISTORY. 

This  denomination  had  its  rise  in  Germany,  and  was 
introduced  into  America  by  a  company  of  immigrants,  com- 
posed of  about  twenty  families,  who   landed  in  Philadel- 


150         GERMAN  BAPTISTS,  OR  DUNKERS. 

phia  in  the  year  1719.  Their  number  was  considerably 
augmented  year  after  year,  by  fresh  immigrants  from  the 
land  of  their  fathers.  It  is  said  that  the  principles  of  the 
German  Baptists  sprang  up  spontaneously  in  Schwartz- 
erau,  in  Germany  ;  that  they  adopted  the  Baptist  views  in 
regard  to  the  subjects  and  mode  of  baptism,  without  any 
instructer,  other  than  the  Word  of  God,  and  without  know- 
ing that  there  were  any  Baptists  in  the  world.  It  is  also 
said,  that  soon  after  having  embraced  these .  views  they 
desired  one  of  their  number  to  immerse  the  rest ;  but  he 
refusing  to  do  so,  on  the  ground  that  he  himself  had  not 
been  immersed,  they  proceeded  to  cast  lots  to  decide  who 
should  be  the  administrator  of  the  ordinance,  which  being 
done,  they  repaired  to  a  river  and  were  therein  baptized ;  and 
that  from  that  time,  their  numbers  continued  so  to  increase 
in  Germany,  as  to  furnish  a  large  number  of  emigrants  for 
the  western  continent,  who  were  glad  to  leave  their  father- 
land, in  order  to  escape  the  persecution  consequent  upon 
their  innovations  in  matters  of  religion.  Since  their  arrival 
in  America  they  have  spread  themselves  more  or  less 
through  the  different  States  of  the  Union  ;  but  their  set- 
tlements are  principally  in  Pennsylvania,  and  in  some  of 
the  Southern  and  Western  States.  The  term  *'  TunJcers,^^ 
which  signifies  dippers,  was  applied  to  them  as  a  name  of 
reproach  on  account  of  their  practice  of  immersion ;  and 
the  term  "  Tumblers  "  was  also  sometimes  applied  to  them 
in  consequence  of  the  peculiar  mode  in  which  they  im- 
mersed— by  dipping,  or  tumbling  the  candidate,  face  down- 
ward, into  the  water. 

DOCTRINES  AND  USAGES. 

In  doctrine,  the  German  Baptists  are  said  to  be  believers 
in  all  the  fundamental  principles  of  Christianity.     They 


GERMAN    BAPTISTS,    OR   DUNKERS.  151 

also  believe  in  general  redemption,  in  opposition  to  the 
doctrines  of  Calvin.  In  some  respects  they  resemble  the 
Friends  or  Quakers — dressing  very  plainly,  taking  no  judi- 
cial oath,  refusing  to  engage  in  war,  or  civil  litigation. 
They  wear  long  beards,  and  are  noted  for  their  simplicity, 
honesty,  and  industry.  In  addition  to  the  preaching  of 
the  Word  and  the  administration  of  the  sacraments,  they 
hold  love  feasts.  They  practise  also  the  washing  of  feet 
as  a  religious  rite,  and  the  giving  of  the  kiss  of  charity. 
They  also  extend  to  each  other  in  worship  the  right  hand 
of  fellowship.  They  anoint  the  sick  with  oil,  and  in  bap- 
tizing, they  require  the  candidate  to  kneel  in  the  water, 
who  is  then  plunged  or  dipped  three  times  with  his  face 
downwards,  and  after  having  been  dipped  remains  kneel- 
ing in  the  water,  until  prayer  has  been  offered  and  the 
imposition  of  hands  has  been  performed. 

CHURCH    GOVERNMENT. 

In  church  government  they  are  partly  congregational, 
and  partly  episcopal.  The  officers  of  the  Church  are 
Bishops,  Elders,  Teachers,  Deacons  and  Deaconesses.  It  is 
the  duty  of  the  Bishop  to  travel  from  one  congregation  to 
another,  for  the  purpose  of  preaching,  administering  the 
sacraments,  and  taking  the  general  oversight  of  the  Church. 
An  Elder  is  generally  the  senior  teacher.  It  is  his  duty  to 
preach,  administer  the  sacraments,  and  to  assist  the  bishop 
in  his  work.  A  Teacher  is  required  to  instruct  the  people 
of  his  congregation,  by  preaching  and  exhortation,  and, 
with  the  permission  of  the  bishop  or  elder,  baptize  or  cel- 
ebrate matrimony.  The  Deacons  are  expected  to  pray  and 
exhort  in  the  absence  of  the  teacher  and  elder ;  to  visit  all 
the  flock  once  a  year ;  and  to  take  special  charge  of  the 
widows  and  orphans.     The  Deaconesses  are  required  to 


152  GERMAN    BAPTISTS,    OR    DUNKERS. 

attend  to  the  spiritual  interests  of  their  own  sex ;  also  to 
exercise  their  gifts  in  the  congregation.  Like  the  Quakers, 
their  ministers  receive  no  salary,  or  compensation  of  any- 
kind,  not  even  for  officiating  at  marriages,  whether  the  par- 
ties belong  to  their  Church  or  not.  It  is  consequently 
impossible  for  their  ministers  to  give  themselves  wholly  to 
the  work  of  the  ministry;  their  hands  must  minister  to 
their  own  temporal  necessities,  and  those  of  their  families ; 
and  as  their  time  is  thus  necessarily  divided  between 
sacred  and  secular  duties,  the  most  of  their  ministers  are 
poor  in  regard  to  this  world's  goods.  Each  congregation 
has  two,  three,  or  more  ministers  or  preachers,  and  in 
travelling  from  place  to  place  they  usually  go  two  to- 
gether. 

They  have  one  General  Annual  Meeting,  which  is  com- 
posed of  all  the  bishops,  elders,  and  teachers,  with  other 
members  of  the  several  congregations  who  may  be  ap- 
pointed to  attend.  In  this  Annual  Meeting  five  of  the 
bishops  form  a  kind  of  Standing  Committee,  to  prepare 
business  for  the  consideration  of  the  meeting  ;  to  receive 
complaints,  appeals,  suggestions,  propositions,  &c.,  and 
give  decisions  on  questions  of  law  as  may  serve  to  preserve 
the  unity  of  the  connection. 

STATISTICS. 

This  body  does  not  collect  any  reports  from  the  differ- 
ent congregations ;  we  are  consequently  unable  to  give  the 
exact  number  of  ministers  and  members.  The  ministers 
probably  do  not  exceed  two  or  three  hundred,  and  the 
members  eight  or  nine  thousand  in  number. 


SEVENTH   DAY    GERMAN    BAPTISTS.  153 

ARTICLE  XXVII. 
SEVENTH   DAY   GERMAN  BAPTISTS. 

HISTORY. 

This  small  sect  is  an  offshoot  of  the  one  spoken  of  in  the 
preceding  Article.  Six  years  after  the  immigration  of  the 
families  composing  the  German  Baptist  Church,  one  of 
their  number,  by  the  name  of  Conrad  Beissel,  published  a 
small  work,  in  which  he  set  forth,  that  the  seventh  day  of 
the  week  is,  and  of  right  ought  to  be,  the  Christian  Sab- 
bath. His  views  not  meeting  with  that  cordial  reception 
to  which  he  thought  them  entitled,  he  became  to  some 
extent  disgusted  with  the  society  of  men,  and  stole  away 
secretly  and  shut  himself  up  in  a  cell  or  cave,  at  some  dis- 
tance from  the  settlement  where  he  had  formerly  resided. 
He  remained  secreted  for  some  time  before  his  place  of  re- 
tirement was  discovered  by  his  friends.  In  the  meanwhile 
some  of  these  had  embraced  his  views,  and  had  become 
converts  to  the  seventh-day  principles  of  his  book. .  These 
converts  left  the  settlement  and  formed  a  separate  one 
around  the  place  of  his  retreat,  and  in  this  solitary  and  iso- 
lated condition  they  remained  for  some  three  or  four  years, 
until  at  length,  following  the  example  of  their  leader  and 
spiritual  guide,  they  also  retired  into  greater  seclusion  from 
the  world,  and  formed  themselves  into  a  kind  of  monastic 
society,  similar  in  many  respects  to  the  order  of  Capuchins, 
or  White  Friars,  in  the  Roman  Catholic  Church.  They 
erected  a  large  convent  or  monastery,  and  gave  to  their 
settlement  the  name  of  Ephrata.     They  adopted  the  habit 


154  SEVENTH    DAY    GERMAN    BAPTISTS. 

or  dress  of  the  Capuchins,  consisting  of  a  long  white  robe, 
and  cowl  or  hood.  The  females  dressed  in  a  manner  sirai- 
lar  to  the  males.  On  becoming  members  of  the  order, 
they  took  spiritual  names,  and  although  they  took  no  vow 
of  celibacy  upon  them,  yet  they  insisted  on  the  latter  as  a 
virtue ;  while  if  any  members  of  the  community  preferred 
entering  the  married  state,  the  whole  community  considered 
it  their  duty  to  assist  the  couple  when  married.  All  the 
property  was  considered  as  common  stock,  and  they  sup- 
ported themselves  by  husbandry  and  the  pursuit  of  mechani- 
cal employments.  They  abstained  from  the  use  of  flesh- 
meats,  living  principally  on  vegetables ;  and  from  motives 
of  economy,  they  denied  themselves  many  of  the  comforts 
of  life,  choosing  a  wooden  bench  for  a  couch,  and  a  block 
of  wood  for  a  pillow.  Nearly  all  their  household  utensils 
were  made  of  wood.  Dishes,  plates,  cups,  candlesticks, 
and  even  forks,  were  of  wood.  Their  communion  ser- 
vice, consisting  of  flagons,  cups,  and  plates,  was  of  wood. 
While  motives  of  economy  and  frugality  no  doubt  prompted 
them  to  such  exceeding  plainness,  and  apparent  self-denial, 
yet  it  is  possible  that  the  poverty  usually  connected  with 
new  settlements  was  one  reason  for  the  course  they  pur- 
sued, as  in  after  years  when  tbey  became  possessed  of  a 
greater  share  of  this  world's  goods,  they  hesitated  not  to 
avail  themselves  of  the  comforts  and  even  superfluities  of 
life. 

DOCTRINES,  &c. 

In  regard  to  many  points  of  doctrine  there  is  a  similarity 
between  this  people  and  the  German  Baptists,  treated  of 
in  the  preceding  Article.  There  is  however  much  that  is 
speculative  and  visionary  in  their  system  of  theology,  if 
system  it  may  be  called.  They  practise  immersion  in  a 
similar  manner  as  the  German  Baptists,  by  requiring  the 


SEVENTH    DAY    GERMAN    BAPTISTS.  156 

candidate  to  kneel  in  the  water  and  submit  to  trine  immer- 
sion and  the  imposition  of  hands.  As  their  name  imports, 
they  are  behevers  in  the  sanctity  of  the  seventh  day  of  the 
week  or  Saturday,  and  reject  the  first  or  Lord's  day  as 
the  Sabbath  of  rest.  Their  Sabbath  begins  on  Friday 
evening  and  concludes  on  Saturday  evening  at  sunset. 
After  sunset  on  Saturday  the  first  day  of  their  week 
begins,  at  which  time  they  administer  the  Lord's  Supper 
and  wash  each  other's  feet.  In  worship  they  preserve 
the  greatest  simplicity.  It  is  customary,  after  singing  and 
prayer,  for  the  minister  to  request  some  one  of  the  brethren 
to  read  a  chapter  from  any  part  of  the  Bible  ;  which  being 
done,  the  minister  proceeds  to  expound  the  chapter  just 
read,  after  which  the  exhorters  or  teachers  make  a  forcible 
application  of  the  subject  to  the  hearts  and  consciences  of 
the  hearers ;  and  finally  any  brother  or  single  sister  has 
the  privilege  of  enlarging  upon  the  subject,  and  enforcing 
the  truths  thereof.  Much  of  the  time  is  occupied  in  des- 
cantmg  upon  the  blessings  and  future  rewards  of  a  single 
life,  or  state  of  virginity  ;  and  so  thoroughly  indoctrinated 
are  the  members  on  this  point,  that  out  of  the  large  num- 
ber who  have  entered  the  cloister  at  Ephrata,  since  its 
establishment,  few  have  ever  left  it,  but  have  lived,  died, 
and  been  buried  within  its  precincts,  or  are  at  present 
evincing  their  love  for  a  single  life. 

The  Seventh-Day  German  Baptists  are  noted  for  their 
hospitality  in  the  entertainment  of  strangers.  They  are 
opposed  to  war,  slavery,  intemperance,  and  civil  htigation. 
On  account  of  their  self-denying  doctrines  and  practices 
they  have  never  flourished  to  any  great  extent.  A  num- 
ber of  communities  have  been  established  in  different  parts 
of  Pennsylvania,  the  largest  of  which  is  at  Snow  Hill, 
Franklin  county,  but  the   original  society  at  Ephrata  is 


156  DISCIPLES    OF    CHRIST. 

now  nearly  extinct.  They  have  but  a  few  ministers,  prob- 
ably not  over  ten  or  twelve,  and  a  few  hundred  members. 
Like  the  German  Baptists,  they  give  no  statistics  ;  conse- 
quently we  cannot  speak  with  certainty  as  to  their  numer- 
ical strength. 


ARTICLE   XXVIII. 
DISCIPLES   OP   CHRIST. 

HISTORY. 

This  body  of  Christians  owes  its  origin  to  the  labors  of 
the  Rev.  Messrs.  Thomas  and  Alexander  Campbell, — father 
and  son, — who  emigrated  from  the  north  of  Ireland  to 
Pennsylvania  about  the  year  1800.  The  elder  Campbell 
was  a  minister  of  the  Secession  Presbyterian  Church  of 
Scotland,  and  had  long  maintained  a  high  standing  as  a 
gifted  and  pious  minister.  His  health  failing,  he  came  to 
the  United  States  and  took  up  his  abode  at  a  place  called 
Brush  Run,  in  Washington  county,  Pa.  His  son  Alex- 
ander, who  had  been  left  behind  to  complete  his  studies  in 
the  University  of  Glasgow,  Scotland,  soon  followed  with 
the  rest  of  the  family,  and  joined  his  father  at  the  above 
place.  The  two  Campbells,  regretting  the  existence  of 
the  diversity  of  opinion  which  obtained  among  Christians, 
and  supposing  that  the  cause  of  such  diversity  was  to  be 
found  in  the  written  Creeds,  Confessions  of  Faith,  Articles 
of  Religion,  and  other  formularies  of  the  different  Churches, 
at  once  set  themselves  about  the  work  of  prevailing  on 
Christians  to  surrender  all  these  epitomes  of  faith  and 
morals,  and  take  the  Scriptures  solely  for  their  guide.     In 


DISCIPLES    OF    CHRIST.  157 

seeking  to  accomplish  this  object,  they  sought  the  aid  and 
co-operation  of  the  ministers  and  members  of  the  Presby- 
terian Church,  with  which  they  at 'that  time  stood  con- 
nected. As  a  body,  the  Church  refused  to  sanction  or 
assist  in  the  undertaking.  A  few  members  however  gave 
in  their  adherence,  and  a  small  congregation  was  soon  col- 
lected at  Brush  Run,  and  a  meeting-house  partly  erected, 
Thomas  and  Alexander  being  regularly  chosen  and  ap- 
pointed as  associate  pastors  of  the  church.  The  organiza- 
tion of  this  church  took  place  on  the  'Zth  day  of  Septem- 
ber, 1810.  After  the  organization  of  the  above  church, 
the  minds  of  both  father  and  son  underwent  a  change  in 
relation  to  the  subject  of  baptism.  Hitherto  they  had,  as 
Presbyterians,  been  pasdobaptists — believing  in  the  vahdity 
of  infant  baptism,  and  in  sprinkling  as  the  mode.  They 
now  became  believers  in  immersion  as  the  only  mode,  and 
in  its  administration  to  adult  believers  only.  Having  them- 
selves been  sprinkled  in  their  infancy,  they  thought  it 
necessary  to  submit  to  the  ordinance  anew,  and,  with  several 
other  members  of  their  congregation,  were  immersed  on 
the  12th  day  of  June,  1812.  In  consequence  of  this  step, 
many  of  their  members,  who  still  retained  predilections  for 
infant  baptism,  left  them  and  returned  to  their  former 
church  associations.  Those  who  remained  however  were 
of  one  heart  and  mind  on  the  subject  of  baptism.  Being 
drawn  thus  unexpectedly  into  close  juxtaposition  with  the 
Regular  Baptists,  overtures  were  made  by  the  latter  to  the 
Brush  Run  church,  to  the  effect  that  they  might  become 
more  closely  and  formally  connected  together.  Accord- 
ingly, in  the  latter  part  of  the  year  1813,  they  became 
associated  with  the  Red  Stone  Baptist  Association,  with 
the  understanding,  however,  that  no  terms  of  union  should 
be  required,  except  such  as  were  required  by  the  Word  of 
8 


158  DISCIPLES    OF    CHRIST. 

God.  This  connection  with  the  Regular  Baptists  gave 
Alexander  Campbell  a  much  greater  degree  of  influence 
than  he  would  otherwise  have  possessed.  It  however 
caused  considerable  opposition  among  those  members  of 
the  Red  Stone  Association,  who  were  not  of  Mr.  Camp- 
bell's way  of  thinking  in  reference  to  creeds  and  formula- 
ries of  faith.  As  a  consequence  the  church  at  Brush 
Run  was  the  object  of  much  fierce  invective,  and  its  con- 
nection with  the  Association  was  sought  to  be  destroyed. 
Meanwhile  parties  had  formed  in  the  Brush  Run  church,  one 
of  which  desired  to  withdraw  all  connection  from  the  Asso- 
ciation ;  and  for  the  purpose  of  saving  the  church  from 
division  and  contention,  Alexander  Campbell  and  some 
thirty  others  obtained  a  dismissal  from  the  same,  and 
immediately  organized  themselves  into  a  new  church  in 
Wellsburg,  Ya.,  and  were  afterwards  admitted  into  the 
Mahoning  Baptist  Association  of  Ohio.  This  took  place 
about  ten  years  after  the  organization  of  the  Brush  Run 
church ;  and  so  great  were  the  benefits  arising  from  this 
change  of  relation,  that  in  1828  the  Association  as  a  body 
formally  embraced  Mr.  Campbell's  views,  and  rejected  all 
formularies  of  faith  and  doctrine,  and  relinquished  all 
authority  over  the  churches  within  its  bounds.  The  for- 
saking on  the  part  of  this  Association  of  the  old  landmarks, 
could  not  but  awaken  jealousy  and  hostility  on  tlie  part  of 
many  of  the  Baptist  churches  and  Associations  who,  still 
unconvinced  by  Mr.  Campbell's  reasoning,  preferred  the 
old  system  of  church  fellowship  and  doctrine.  Hence, 
shortly  after  the  abandonment  of  the  established  usages  of 
the  Baptist  Church  by  the  Mahoning  Association,  a  large 
number  of  churches  in  the  country  contiguous  to  it,  and 
composing  the  Beaver  Association,  formally  withdrew 
their  fellowship  from  said  Mahoning  Association,  and  the 


DISCIPLES    OF    CHRIST.  159 

churches  connected  with  it.  The  example  thus  set  by  the 
Beaver  Association,  was  soon  followed  by  other  Associa- 
tions and  churches  in  Kentucky  and  Virginia,  who  not  only 
excluded  from  their  fellowship  Mr.  Campbell  and  the 
churches  and  Associations  embracing  his  views,  but 
also  those  of  their  own  members  who  believed  in  his  doc- 
trines. Thus  were  Mr.  Campbell  and  his  followers  no 
longer  an  integral  part  of  the  Baptist  Church.  Being 
thrown  upon  their  own  resources,  they  immediately  formed 
distinct  churches,  and  declared  themselves  independent; 
in  which  state  they  have  remained  until  the  present  day. 
The  exclusion  of  Mr.  Campbell  and  his  followers  from  the 
Baptist  churches,  did  not  operate  prejudicially  to  the  inter- 
ests of  his  cause,  but  rather  served  to  give  greater  publicity 
to  his  particular  views ;  and  many  who  had  hitherto  stood 
aloof  from  him,  at  once  identified  themselves  with  his  fol- 
lowers. From  that  period  the  Disciples  of  Christ  have 
been  slowly  but  steadily  increasing  in  numbers  and  influ- 
ence, not  only  by  accessions  from  the  world,  but  by  seces- 
sions from  other  Churches,  including  the  Baptist,  Presby- 
terian, Episcopalian,  Methodist,  Lutheran,  and  even  the 
Roman  Catholic  Churches.  The  principles  of  this  denom- 
ination are  not  confined  to  the  United  States.  Disciple 
churches  have  been  formed  in  Canada,  England,  Scotland, 
and  Ireland. 

DOCTRINES. 

It  is  somewhat  difficult,  in  the  absence  of  a  written  creed 
or  confession  of  faith,  to  learn  the  precise  points  on  which 
the  Disciples  differ  from  other  denominations;  thus  much 
however  may  be  said  :  that  they  believe  in  the  general  or 
universal  redemption  of  mankind  ;  in  the  divinity  of  Jesus 
Christ;  in  the  necessity  of  baptism /or  the  remission  of 
sins.     On  this  last  point  they  differ  materially  from  their 


160  DISCIPLES    OF    CHRIST. 

Baptist  brethren,  the  latter  admitting  none  but  believers  to 
the  ordinance  ;  and  the  former  insisting  on  baptism  as  a 
pre-requisite  to  saving  or  justifying  faith, — as  a  duty  to  be 
performed  hefore  pardon  of  sin  can  be  secured.  Hence 
penitents  are  in  their  view  the  proper  subjects  of  Christian 
baptism.  As  to  the  mode  of  baptism,  they  believe  ex- 
clusively in  immersion.  They  adopt  also  the  practice  of 
weekly  communion.  Although  they  are  immersionists,  they 
debar  none  from  the  Lord's  Supper  on  account  of  an 
invalid  baptism  ;  indeed  they  do  not  consider  baptism  to 
be  an  indispensable  pre-requisite  to  communion.  The  Dis- 
ciples do  not  appear  to  believe  in  what  is  technically  called 
conversion,  or  an  instantaneous  transition  from  sin  to 
holiness,  and  from  guilt  to  justification;  but  rather,  that 
the  work  of  regeneration  or  conversion  is  progressive 
through  life.  In  regard  to  the  Sabbath  also  their  views 
differ  from  those  of  other  Churches.  The  Jewish  Sabbath, 
or  seventh  day  of  rest,  they  conceive  to  have  been  done 
away  at  the  entering  in  of  the  Christian  dispensation  ;  that 
the  first  day  has  not  been  (as  is  generally  believed  b}^  other 
Christians)  instituted  in  the  place  thereof,  as  a  day  of 
-obligatory  rest,  but  that  it  is  nevertheless  proper  to  set 
apart  the  first  day  of  the  week  as  a  day  of  praise,  and  for 
the  purposes  of  public  worship,  and  especially  to  commem- 
orate the  resurrection  of  Jesus  Christ  from  the  dead  ;  also 
wherein  to  take  up  collections  for  the  poor. 

CHURCH    GOVERNMENT. 

Their  church  government  is  independent,  each  church 
being  permitted  to  manage  its  own  affairs,  without  liin- 
drance  from  any  other  body  or  power.  Their  church  offi.- 
cers  are  Elders,  Evangelists,  and  Deacons.  The  elders 
and  deacons  are  officers  of  local  churches ;  and  the  evan- 


DISCIPLES    OF    CHRIST. 


161 


gelists  itinemte  through  the  connection,  and  are  generally- 
supported  as  missionaries  at  large,  by  the  contributions  of 
the  Disciples. 

MODE    OP   WORSHIP. 

This  differs  not  materially  from  the  worship  of  the  Reg- 
ular Baptists,  with  the  exception  that  the  ministers,  instead 
of  selecting  a  single  passage  of  Scripture  as  a  text,  usually 
expound  a  whole  chapter.  They  also  practise  weekly 
communion,  and  admit  freely  members  of  other  churches  to 
commune  with  them. 

INSTITUTIONS  AND  STATISTICS. 

The  Disciples  have  numerous  seminaries  of  learning  for 
the  education  of  their  youth;  and  among  these,  two  Col- 
leges of  some  repute, — Bacon  College,  in  Kentucky,  and 
Bethany  C  ollege,  in  Bethany,  Virginia,  Mr.  Campbell  being 
the  President  of  the  latter  institution.  They  have  also  several 
associations  of  a  benevolent  and  religious  character  among 
them.  They  publish  a  number  of  periodicals,  the  most 
able  of  which  is  called  the  "  Millenial  Harbinger,"  now, 
or  till  recently,  edited  by  Mr.  Campbell,  Jr. 

The  Disciples  are  found  in  the  greatest  number  in  the 
Southern  and  Western  States,  particularly  in  Ohio,  Illinois, 
Indiana,  Virginia,  Kentucky,  and  Missouri ;  and  as  their 
declared  object  is  the  union  of  all  parties,  sects,  churches, 
and  denominations,  in  one  great  brotherhood  of  disciples, 
they  expect  to  flourish  and  spread  until  all  party  names 
shall  be  given  up,  and  all  religious  people  become  simply 
the  "  Disciples  of  Christ." 

The  number  of  churches  belonging  to  this  denomination 
in  the  United  States  is  about  1,600  ;  of  ministers  about 
1,000  ;  and  of  members,  127,000. 


162  CHRISTIAN    CONNECTION. 

ARTICLE    XXIX. 

CHRISTIAN  CONNECTIOX.    (UNITARIAN  BAPTISTS.) 

HISTORY. 

The  Christian  Connection  is  purely  American  in  its 
origin,  having  sprung  from  no  church  or  society  in  Europe, 
or  other  part  of  the  Old  World.  Neither  did  it  spring 
from  any  one  body  of  Christians  in  the  New  World,  but 
from  three  different  sources  widely  apart  from  each  other — 
the  Methodist,  Baptist,  and  Presbyterian  Churches. 

The  first  source  was  found  in  the  State  of  North  Caro- 
lina. When  the  secession  from  the  Methodist  Episcopal 
Church  took  place  in  the  year  1793,  commonly  called  by 
Methodists  the  "O'Kelly  Secession,"  the  seceding  body  at 
first  took  the  name  of  "  Republican  Methodists,"  but  after- 
wards resolved  to  be  known  by  no  other  name  than  that  of 
Christians.  The  second  source  had  its  location  in  Vermont. 
In  the  year  1800,  Dr.  Abner  Jones,  a  member  of  the  Bap- 
tist Church  in  that  State,  becoming  dissatisfied  with  the 
creed  of  his  Church,  and  with  all  party  names  and  sec- 
tarian denominations,  and  preferring  the  Bible  alone,  as  the 
confession  of  his  faith  and  the  code  by  which  to  regulate 
his  morals  and  conduct,  labored  to  gather  together  a 
church  composed  of  those  who  entertained  sentiments  like 
his  own.  He  soon  succeeded  in  organizing  a  church  of 
twenty-five  members  in  the  town  of  Lyndon,  Vt.  Two 
years  afterwards  he  organized  another  in  Bradford,  Vt., 
and  during  the  ensuing  year,  still  another  in  the  State  of 
New-Hampshire.     He  was    soon   aided  in   his   labors  of 


CHRISTIAN    CONNECTION.  163 

founding  churches,  by  ministers  from  the  Close  Com- 
munion and  Free  Will  Baptist  Churches,  who  left  their 
former  associations,  and  in  some  cases  brought  their  flocks 
with  them.  The  third  source  had  its  location  in  Kentucky 
and  Tennessee.  About  the  year  18D0,  an  extensive 
revival  of  religion  took  place  in  the  Presbyterian  Church 
in  that  region  of  country.  While  some  of  the  Presbyte- 
rian ministers  labored  for  its  promotion,  others,  supposing 
it  to  be  the  effect  of  mere  animal  excitement,  labored 
assiduously  for  its  suppression.  This  opposition  to  the 
revival  was  no  doubt  increased  from  the  fact  that  its  chief 
promoters  were  supposed  to  preach  anti-Calvinistic  senti- 
ments. At  length,  in  the  year  1801,  the  Synod  of  Ken- 
tucky attempted  formally  to  apply  a  remedy  for  the  cure 
of  the  existing  evils,  the  result  of  which  action  was  that 
five  of  its  ministers  withdrew  from  the  jurisdiction  of  the 
Synod,  and  organized  themselves  into  a  new  and  inde- 
pendent Presbytery,  called  the  Springfield  Presbytery. 
They  kept  up  this  organization  for  about  two  years,  when 
they  formally  adopted  a  new  name  for  themselves  and  fol- 
lowers— that  of  Christians. 

From  these  three  distinct  sources  arose  the  Christian 
Connection  in  the  United  States  ;  and  although  at  first  they 
were  unapprised  of  each  other's  existence,  yet  as  they  sub- 
sequently became  acquainted  with  each  other's  views  and 
sentiments,  they  became  consolidated  into  one  general 
body,  under  their  proper  denominational  title  —  The 
Christian  Connection.  Since  the  period  of  the  union  of 
all  the  societies  springing  from  these  respective  sources,  the 
"  Christians"  in  the  United  States  have  become  quite 
numerous. 

DOCTRINES. 

The  Christians  have  no  written  creed,  or  discipline, 
aside  from  the  New  Testament ;  consequently  they  have  no 


164  CHRISTIAN    CONNECTION. 

written  confession  of  faith  to  serve  as  data  from  which  to 
judge  of  the  doctrines  maintained  by  the  body.  In  the 
absence  of  a  written  creed,  however,  they  have  what  may 
with  propriety  be  denominated  an  unwritten  creed,  or 
system  of  theology,  which  is  uniformly  preached  among 
them,  and  beheved  both  by  preachers  and  people.  This 
system  embraces  the  following  particulars,  as  far  as  we  can 
judge  from  their  preaching  and  writings :  1.  That  man 
by  nature  is  a  sinner,  and  stands  in  need  of  forgiveness 
and  regeneration.  2.  That  Jesus  Christ  died  for  all  men, 
without  respect  of  persons.  3.  That  all  men  ought  to 
repent,  believe,  and  be  converted.  4.  That  apostasy  from 
the  true  faith  is  possible,  and  that  without  repentance  such 
apostates  must  be  for  ever  lost.  5.  That  rewards  and 
punishments  in  a  future  state  are  eternal  in  duration. 
6.  That  Jesus  Christ  is  the  Son  of  God,  but  not  equal  with 
the  Father,  and  that  the  doctrine  of  the  Trinity  is  un- 
scriptural.  ^.  That  the  sufferings  and  death  of  Christ  were 
expiatory  and  vicarious.  8.  That  adult  behevers  are  the 
only  proper  subjects  of  Christian  baptism,  and  immersion 
the  only  mode.  9.  That  all  creeds,  confessions  of  faith, 
articles  of  religion,  disciplines,  or  written  covenants,  are 
unauthorized  by  Scripture,  superfluous,  and  dangerous. 

CHURCH  GOVERNMENT. 

Each  society  or  church  is  congregational,  and  forms  in 
itself  an  independent  body,  both  in  regard  to  matters  of 
faith  and  discipline.  The  churches  however  are  repre- 
sented by  ministers  and  lay  delegates  in  Annual  Conferences. 
In  the  latter  bodies  ministers  arc  received  and  ordained,  or 
recommended  to  the  churches  as  pastors.  The  character 
of  each  minister  passes  in  review  before  this  body  every 
year,  and  measures  of  a  general  nature  are  adopted  and 
recommended. 


MENNONITES.  165 

MANNER  OF  WORSHIP. 

Their  mode  of  worship  is  very  similar  to  that  of  the 
Free  Will  Baptists,  with  whom  they  appear  at  times  to 
hold  fraternal  intercourse,  and  between  whom  there  is  also 
a  great  similarity  in  regard  to  all  points  of  doctrine,  ex- 
cepting that  which  relates  to  the  divinity  of  Jesus  Christ, 
the  Free  Will  Baptists  being  Trinitarians.  There  is  also  a 
similarity  in  their  mode  of  preaching,  and  the  recitative  tone 
of  voice  employed  in  their  public  performances.  It  is 
perhaps  in  consequence  of  the  existing  similarity  which 
obtains  between  the  two  bodies,  that  the  Christians  have 
sometimes  been  called  Unitarian  Baptists,  a  name  however 
which  they  disavow. 

STATISTICS. 

The  Christians  have  a  General  Book  Concern  at  Albany, 
N.  Y.,  from  which  press  nearly  all  their  denominational 
works  are  issued.  The  "  Christian  Palladium,"  a  re- 
ligious paper,  is  also  published  at  this  press.  They  have 
three  or  four  other  periodicals  published  in  different  parts 
of  the  country.  They  have  three  seminaries  of  learning, 
one  in  New-Hampshire,  one  in  New- York,  and  another  in 
North  Carolina.  The  number  of  ministers  and  members 
cannot  be  accurately  ascertained.  The  highest  probable 
number  of  the  former  is  1,500,  and  of  the  latter,  35,000. 


ARTICLE    XXX. 
MENNONITES. 

HISTORY. 

Menno  Simon,  the  founder  of  this  sect,  was  a  native  of 
Friesland,  Holland,  and  was  born  in  1495,  being  the  con- 
temporary of  Martin  Luther,  and  other  great  reformers  of 
8* 


166  MENNONITES. 

that  age.  He  was  at  first  a  Roman  Catholic  priest,  but 
after  carefully  reading  the  JSTew  Testament,  became  a  re- 
former, and  extended  his  travels  through  different  countries 
of  Europe.  Being  a  man  of  deep  piety  and  exalted  virtue, 
and  being  possessed  of  brilliant  powers  of  persuasion  and 
eloquence,  he  not  only  drew  large  congregations  to  listen  to 
his  appeals,  but  many  became  convinced  of  the  truth  of 
the  reformed  religion,  so  that  he  soon  had  the  pleasure  of 
numbering  his  followers  by  tens  of  thousands  scattered 
throughout  the  provinces  of  Germany,  Holland,  Westpha- 
lia, and  other  portions  of  the  continent.  His  disciples  and 
followers  at  lens^th  became  the  objects  of  bitter  persecution 
on  account  of  their  religious  peculiarities,  and  were  forced 
to  seek  refuge  in  other  lands  from  the  fury  of  the  oppress- 
or; and  in  1683  a  company  of  Mennonites  emigrated  to 
Pennsylvania,  at  that  time  under  the  government  of  Will- 
iam Penn,  where  being  joined  in  subsequent  years  by  other 
immigrants,  they  at  length  were  able  to  form  considerable 
settlements,  and  to  become  somewhat  numerous,  particu- 
larly in  Pennsylvania,  where  the  principles  of  the  sect  be- 
came permanently  established,  and  where  many  Mennonites 
are  to  be  found  at  the  present  day. 

DOCTRINES 

Up  to  the  year  1727,  the  Confession  of  Faith  of  this 
body  of  Christians  had  always  been  couched  in  the  Dutch, 
German,  and  French  languages,  but  in  the  latter  year  was 
translated  into  English ;  since  which  time  there  has  always 
been  an  English  version. 

Their  Articles  of  Faith  are  eighteen  in  number.  The  1st 
asserts  their  belief  in  God ;  2d.  In  the  fall  of  man  ;  3d.  In 
the  promise  of  a  Saviour  ;  4th.  In  the  birth  of  Christ,  and 
his  character  as  God  of  the  universe,  and  that  he  died  for 


MENNONITES.  16*7 

all  men  ;  5tli.  In  the  gospel ;  6th.  In  the  necessity  of  re- 
pentance and  reformation  ;  lih.  In  the  baptism  of  believ- 
ers ;  8th.  In  the  Church  of  God;  9Lh.  In  church  officers, 
consisting  of  Teachers,  Deacons,  and  Deaconesses  ;  lOtli.  In 
the  Lord's  Supper;  11th.  In  feet- washing;  12th.  In  the 
marriage  of  behevers  ;  13tli.  In  a  magistracy;  14th.  In 
non-resistance  in  cases  of  defense  ;  15th.  In  the  unlawful- 
ness of  judicial  oaths;  16th.  In  excommunication;  llih. 
In  avoiding  the  excommunicated  ;  18th.  In  a  resurrection, 
general  judgment,^and  in  eternal  rewards  and  punishments. 
From  the  above  condensed  statement  of  their  Articles  of 
Faith,  it  will  be  seen  that  the  Mennonites  are  Trinitarian 
and  Arminian  in  their  views,  of  theology.  They  are  not 
Baptists,  so  far  as  the  mode  is  concerned,  as  might  be 
inferred  from  the  seventh  article,  for  they  invariably  ad- 
minister the  ordinance  by  pouring  water  on  the  head  of  the 
candidate. 

FORM  OF  GOVERNMENT  AND  USAGES. 

In  church  government  they  maintain  a  sort  of  moderate 
episcopacy,  their  church  officers  being  Bishops,  Elders, 
Deacons,  and  Deaconesses.  These  are  usually  chosen  by 
casting  lots,  and  they  receive  no  compensation  for  their 
official  services.  Their  ecclesiastical  bodies  meet  twice  a 
year,  and  are  called  Semi-annual  Conferences.  They  prac- 
tise the  ordinance  of  feet-washing,  and  are  represented  as 
an  industrious,  tidy,  peaceful,  and  hospitable  people.  They 
are  found  scattered  more  or  less  through  Pennsylvania, 
Ohio,  Maryland,  Indiana,  New-York,  and  Canada.     . 

STATISTICS. 

The  number  of  ministers  is  supposed  to  be  about  240, 
and  of  members  in  communion  with  them  about  60,000, 


168  REFORMED   MENNONITES. 

ARTICLE  XXXI. 
REFORMED    MENNONITES. 

mSTORT. 

This  body,  like  the  one  treated  of  in  the  preceding  Arti- 
cle, derives  its  name  in  part  from  Menno  Simon,  for  whose 
history  see  said  Article.  Previous  to  the  year  1811,  the 
Reformed  Mennonites  formed  a  part  of  the  Mennonite  body  ; 
but  believing  that  the  latter  had  become  somewhat  corrupt 
by  permitting  practices  to  exist  among  them  at  variance 
with  their  Articles  of  Faith,  and  that  they  had  fallen  from 
their  original  state  of  purity,  many  efforts  were  made  by 
the  more  devout  to  bring  the  majority  to  repentance  and 
reformation  ;  but  these  efforts  proving  unavailing,  a  few  of 
the  zealous  members  withdrew  from  the  parent  body,  and 
organized  a  new  branch  in  the  year  1811,  in  Strasburg, 
Lancaster  county,  Pa.,  at  which  time  and  place  they 
chose  the  Rev.  John  Hern  as  their  leader  and  minister. 
Mr.  Hern  labored  successfully  in  the  ministry,  and  through 
his  instrumentality  many  souls  were  professedly  brought 
into  the  kingdom  of  Christ.  Members  and  ministers  were 
multiplied,  until  branches  of  this  body  were  formed  in  dif- 
ferent portions  of  Pennsylvania,  Ohio,  Indiana,  New- York, 
and  Canada. 

DOCTIIINES. 

Their  Articles  of  Faith  are  similar  to  those  of  the  parent 
society,  with  the  exception  of  another,  which  they  have 
added  to  the  original  number,  which  forbids  the  holding 
of  any  civil  office  in  the  gift  of  the  people,  or  State  and  Gene- 
ral Governments ;  and  also  a  few  additional  clauses  to  other 


HOOKER   MENNONITES.  169 

articles,  the  most  important  of  whicli  is  one  which  forbids 
voting  for  civil  or  magisterial  officers. 

CHURCH  GOVERNMENT,  &c. 

Their  form  of  government  is  also  similar  to  that  of  the 
body  from  which  they  seceded,  as  are  their  usages  and 
form  of  worship.  As  they  account  it  sinful  to  obtain  any 
statistical  information  in  regard  to  their  numbers,  &c.,  we 
have  no  opportunity  of  knowing  the  exact  number  of  minis- 
ters and  members.  The  former  probably  amount  to  about 
one  hundred,  and  the  latter  to  five  thousand,  more  or  less. 


ARTICLE   XXXII. 
HOOKER  MENNONITES. 

HISTORY. 

This  small  sect  of  Christians  is  a  branch  of  the  parent 
Mennonite  Society  in  Holland  and  Germany.  In  the  latter 
part  of  the  seventeenth  century,  a  distinguished  Swiss  divine 
by  the  name  of  Jacob  Amen  began  preaching  the  doctrines 
of  the  Mennonites  in  different  parts  of  Switzerland  and 
Germany.  Although  not  properly  the  founder  and  origi- 
nator of  this  sect,  yet  he  took  such  a  prominent  part  in 
their  proceedings,  that  this  body  has  sometimes  been  called 
by  the  name  of  the  Amish  Church,  in  honor  of  its  patron 
and  friend,  although  such  a  name  is  publicly  disavowed  by 
the  ministers  of  the  same,  while  they  claim  to  be  the  de- 
scendants of  the  Waldenses,  and  a  legitimate  branch  of 
the  Mennonite  Society. 

By  whom  and  when  the  principles  of  the  Hooker  Men- 
nonites were  introduced  into  the  United  States,  is  not  cer- 
tainly known.     Probably  some  of  this  sect  accompanied 


170  UNITED    BRETHREN,    OR   MORAVIANS. 

the  members  of  the  parent  Mennonite  Society  in  their  mi- 
gration from  Europe  to  America  about  the  beginning  of 
the  eighteenth  century  ;  since  which  time  tliey  have  main- 
tained a  separate  though  somewhat  feeble  existence  in  those 
places  where  the  other  Mennonite  bodies  mostly  flourish. 

DOCTRINES,  USAGES,  &c. 

The  doctrines  of  the  Hooker  Mennonites  are  similar  to 
those  of  the  Mennonites  and  Reformed  Mennonites,  the 
great  difference  between  them  being,  that  the  former  body 
are  disposed  to  be  more  simple  in  their  dress  and  manners, 
and  much  more  strict  in  their  discipline.  Tiie  name 
*'  Hooker  "  Mennonites,  originally  a  term  of  reproach,  was 
given  them  on  account  of  their  having  discarded  the  use  of 
buttons  in  their  clothing,  and  substituted  the  use  of  hooks, 
while  for  an  opposite  reason  the  other  main  branch  of  the 
Mennonite  Society  is  sometimes  known  by  the  name  of  "  But- 
ton" Mennonites,  or  "  Buttonites."  Their  mode  of  living, 
manner  of  Avorship,  form  of  church  government,  church 
oSicers,  opposition  to  war,  offensive  and  defensive,  and 
to  holding  civil  offices  or  taking  judicial  oaths,  are  all  simi- 
lar to  those  of  tlie  Mennonites.  Their  number  in  the  United 
States  is  probably  about  five  thousand. 


ARTIC  LE   XXXIII. 
UxNITED  BRETHREN,  OR  MORAVIANS. 

HISTORY. 

The  United  Brethren  were  originally  the  descendants  of 
the  Bohemian  and  Moravian  Christians  in  Europe,  who 
being  persecuted  in  their  own  countries  formed  a  religious 


UNITED    BRETHREN,    OR    MORAVIANS.  l7l 

settlement  under  the  auspices  and  supervision  of  Count 
Zinzendorf,  a  German  nobleman  of  wealth  and  influence. 
For  the  purpose  of  affording  them  protection,  he  invited 
the  persecuted  reformers  of  his  own  and  neighboring  coun- 
tries to  meet  together  and  form  a  community  on  one  of  his 
landed  estates  in  Germany  ;  which  invitation  being  accepted 
by  large  numbers,  a  village  was  very  soon  formed  to  which 
the  name  of  Herrnhut  was  given. 

After  a  while  it  was  observed  by  Count  Zinzendorf,  that 
although  there  v/as  an  agreement  in  opinion  in  relation  to 
iraportcmt  and  fundamental  doctrines  among  his  proteges, 
there  nevertheless  existed  a  difference  of  views  in  relation 
to  those  of  minor  consequence  ;  which  disagreement  sug- 
gested to  the  mind  of  the  Count  the  propriety  of  their 
adopting  certain  articles  of  faith  in  regard  to  which  they 
could  all  agree  and  yield  their  ready  assent,  while  at  the 
same  time  the}^  could  avoid  an  expression  on  those  points 
in  reference  to  which  not  only  they,  but  the  Protestant 
world,  were  more  or  less  divided.  Having  adopted  a 
formula  of  faith,  they  formed  themselves,  in  the  year  1727, 
into  a  social  and  religious  community,  wherein  all  the 
property  owned  by  individual  members  of  the  body  became 
invested  as  common  stock,  to  be  used  for  the  benefit  of  the 
■whole. 

As  the  Herrnhut  establishment  increased  much  faster  in 
numbers  than  facilities  could  be  provided  for  their  steady 
employment  and  comfortable  support,  it  was  judged  best 
to  form  other  communities  in  other  parts  of  the  world, 
where  greater  facilities  could  be  secured  ;  and  in  due  time 
colonies  of  Moravians  made  their  appearance  in  Holland, 
England,  and  America. 

The  first  colony  of  United  Brethren  in  America  immi- 
grated about  the  year  1745,  and  settled  in  Pennsylvania, 


172  UNITED    BRETHREN,    OR   MORAVIANS. 

wliere  they  formed  the  village  of  Bethlehem.  Subse- 
quently other  colonies  arrived,  and  formed  the  communi- 
ties of  Nazareth  and  Litiz  in  Pennsylvania,  and  Salem 
in  North  Carolina.  From  the  period  of  the  settlement  of 
the  first  Moravian  colony  in  the  United  States  to  the 
present  time,  the  United  Brethren  have  existed  in  consid- 
erable numbers  in  different  parts  of  the  Union,  particularly 
in  New- York,  Philadelphia,  and  other  cities  and  large 
towns.  Although  the  Brethren  at  first  adopted  the  com- 
mon stock  principle  in  Europe,  yet  being  attended  with 
many  difficulties  and  perplexities,  it  was  abandoned  on  the 
arrival  of  the  colonies  in  America,  where  land  being  cheap, 
and  other  facilities  great  for  individual  enterprise,  there 
did  not  exist  the  same  necessity  for  the  community  system. 
But  while  the  system  of  a  community  of  goods  was  aban- 
doned for  a  more  beneficial  one,  the  old  system,  as  it  had 
existed,  served  in  some  measure  to  prepare  the  way  for  a 
closer  connection,  both  in  religious  and  temporal  matters, 
than  would  probably  have  obtained  without  its  prior  ex- 
istence. 

DOCTRINES. 

The  doctrines  of  the  Moravians  are  those  Avhich  are  con- 
sidered fundamental  by  all  evangelical  denominations.  The 
body  puts  forth  no  creed,  but  such  as  is  acknowledged  by 
all  orthodox  Churches.  While  considerable  latitude  of 
views  obtains  among  the  members  in  relation  to  minor 
points,  there  is  a  general  assent  given  by  them  to  the  great 
leading  truths  of  Christianity.  As  an  expositor  of  their 
general  views,  the  Augsburg  Confession  of  Faith  is  alluded 
to  by  them,  although  no  subscription  or  assent  thereto  is 
required  of  any  of  their  members  or  ministers.  The  ma- 
jority, perhaps  all,  are  decidedly  Arminian,  and  believe 
that  Jesus  Christ  died  for  all  men. 


UNITED    BRETHREN,    OR    MORAVIANS. 


I'ZS 


CHURCH    GOVERNMENT    AND    USAGES. 

It  is  in  their  social  and  ecclesiastical  relations,  rather 
than  in  a  doctrinal  view,  that  the  Moravians  will  be  looked 
upon  with  interest.  The  Church  of  the  United  Brethren  is 
pecuharly  a  missionary  Church,  in  every  country  where  it 
exists;  and  it  is  safe  to  say  that  no  other  Church,  society, 
sect,  or  denomination  has,  with  the  same  amount  of  means, 
accomplished  as  much  for  missions  as  have  the  Moravians. 
At  an  early  period  of  their  history,  missions  were  estab- 
lished by  them  in  the  West  Indies,  Greenland,  Labrador, 
Cape  of  Good  Hope,  Surinam,  and  various  other  places, 
and  these  missions  have  been  abundantly  successful  in 
advancing  the  knowledge  of  the  gospel.  All  the  missions 
of  this  Church  are  under  the  control  of  a  central  missionary 
department ;  and  in  whatever  part  of  the  world  missions 
have  been  established,  societies  raised,  or  communities 
formed,  all  are  subject,  directly  or  indirectly,  to  the  direc- 
tion of  the  parent  Board  of  General  Directors,  at  or  near 
Herrnhut.  In  England  and  the  United  States  there  are 
subordinate  local  Boards  of  Elders,  who  manage  the  affairs 
of  the  Society,  or  "  Unity,"  as  the  Brethren  prefer  to  call 
their  associations.  The  appointment  of  all  ministers  and 
missionaries  to  their  respective  offices  and  fields  of  labor, 
rests  entirely  with  these  Boards  of  Elders.  Each  commu- 
nity is  governed  directly  and  locally  by  an  Elder  and  a 
Committee,  the  latter  being  chosen  by  the  male  members 
of  the  church.  In  villages  composed  entirely  of  Moravi- 
ans, all  moneys  necessary  to  be  raised  for  the  support  of 
the  local  ministry,  missions,  education,  police  regulations, 
&c.,  are  regularly  assessed  by  this  Committee  to  each 
householder  and  tax  payer ;  and  should  there  remain  a 
surplus  on  hand,   after  defraying  all  necessary  expenses, 


174  UNITED    BRETHREN,    OR    MORAVIANS. 

such  surplus  goes  to  other  communities,  who  stand  in  need 
of  assistance. 

A  local  community,  when  fully  organized,  has  the  follow- 
ing peculiarities  :  No  person  but  a  member  of  the  Society 
can  become  a  householder,  or  permanent  resident  among 
them.  All  balls,  plays,  gambling,  and  parties  of  pleasure 
or  amusement,  and  promiscuous  meetings  of  youth  of  both 
sexes,  are  strictly  forbidden.  Single  brethren's  houses,  and 
single  sisters'  houses,  are  erected  and  occupied  separately 
by  each  of  these  classes.  Houses  are  also  provided  for 
the  exclusive  use  of  the  widows.  The  children  are  placed 
under  the  superintendence  of  one  of  their  own  sex,  and  the 
whole  establishment  is  placed  under  th^e  superintendence  of 
Elders  and  Eldresses,  who  have  the  oversio-ht  of  these  va- 
rious  classes  of  persons.  The  Elders,  with  the  minister 
and  committee  before  alluded  to,  constitute  the  government 
of  the  place. 

MODE  OF  WORSHIP,   &c. 

Religious  worship  is  publicly  observed  on  every  evening 
of  the  week.  On  the  morning  of  the  Sabbath,  the  litany 
is  read  in  public  service,  and  a  sermon  delivered  by  the 
minister.  Holy  days,  such  as  Christmas,  Good  Friday, 
Easter,  Pentecost,  &c.,  are  statedly  observed  with  all  due 
solemnity.  Before  partaking  of  the  Lord's  Supper  the 
congregation  usually  meets  to  sing  hymns,  and  play  or 
listen  to  instrumental  music.  They  also  frequently  hold 
love  feasts,  in  which  they  partake  of  cakes,  coffee,  choco- 
late, or  tea.  On  the  festival  of  Easkr,  they  have  a  cere- 
mony of  a  peculiar  kind.  The  congregation  assembles  in 
the  burying  ground  at  sunrise.  Here  a  service  accompa- 
nied with  instrumental  music  is  performed,  in  commemo- 
ration of  all  who  have  died  in  the  Lord  during  the  year. 

The  death  of  every  member  of  the  community  is  pub- 


UNITED    BRETHREN,    OR    MOR.VVIANS.  lY5 

licly  announced  by  a  band  of  music  marcliing  through  the 
village.  At  the  funeral  also,  the  band  accompanies  the 
procession  to  the  grave,  playing  favorite  lively  hymn  tunes, 
while  on  the  part  of  all  there  is  no  sign  of  mourning  exhib- 
ited of  an  external  character.  During  the  performance  of 
the  band  the  body  is  committed  to  the  silence  of  the  grave, 
in  hope  of  a  better  resurrection.  The  burying  grounds  of 
the  Moravians  are  laid  out  with  great  taste,  reminding  one 
of  a  flower  garden,  rather  than  of  a  place  of  sepulture. 
Another  peculiarity  of  the  Moravians  is  their  habit  of  casting 
lots  in  order  to  decide  all  difficult  questions,  believing  as 
they  do  that  the  disposing  thereof  is  from  the  Lord. 

The  Moravians  have  an  order  of  ministers  called  Bishops, 
who  alone  possess  the  power  of  ordination  ;  an  order  of  El- 
ders, toadminister  the  sacraments  ;  and  an  order  of  Deacons, 
who  in  certain  cases  administer  the  sacraments  also.  They 
have  also  female  Elders,  or  Eldresses,  who  are  not  ordained, 
and  who  have  no  voice  in  the  transaction  of  business. 
Members  of  the  community  who  violate  the  rules  may,  after 
reproof  has  been  given  without  effect,  be  excluded  from 
the  society.  Members  who  become  dissatisfied  may  leave 
at  any  time.  There  are  few  if  any  communities  in  the 
United  States  organized  in  the  above  perfect  manner. 
Indeed  many  of  the  members  do  not  reside  in  any  commu- 
nity, but  are  found  scattered  through  many  of  the  villages 
and  cities  of  the  land. 

STATISTICS. 

The  probable  number  of  United  Brethren,  ministers,  and 
missionaries,  in  the  United  States,  is  about  two  hundred; 
with  a  membership  of  about  ten  thousand. 


176  UNITED    BRETHREN    IN    CHRIST. 

ARTICLE   XXXIY. 

UNITED  BRETHREN  IN  CHRIST,  OR  GERMAN  METHODISTS. 

HISTORY. 

This  body  of  Christians  dates  its  origin  to  the  year  1758. 
The  founder  of  it  was  the  Rev.  WilUam  Otterbien,  a  pious 
and  distinguished  minister  of  the  German  Reformed  Pres- 
byterian Church,  who  emigrated  to  this  country  in  the  year 
1752.  Being  deeply  imbued  with  the  spirit  of  his  Divine 
Master,  he  engaged  in  the  most  arduous  labors,  being 
assisted  by  other  German  divines,  who,  partaking  of  the 
same  pious  spirit,  spent  their  strength  for  the  good  of  their 
countrymen  in  America.  At  an  early  period  of  their  Amer- 
ican history,  they  associated  largely  with  the  people  called 
Methodists,  and  on  account  of  their  familiarity  with  this 
people,  they  acquired  the  name  of  "  German  Methodists," 
by  which  name  they  are  still  known  in  some  parts  of  the 
country.  Mr.  Otterbien  had  the  honor  of  assisting  at  the 
ordination  of  the  first  Methodist  Episcopal  Bishop  in  Amer- 
ica,— Francis  Asbury, — who  in  some  respects  was  very 
much  like  this  holy,  gifted  man,  whose  popularity  and 
moral  influence  as  a  preacher  were  very  great,  not  only 
among  the  Germans,  but  among  the  English  population. 
At  the  call  of  Mr.  Otterbien  large  congregations  would  as- 
semble from  all  parts  of  the  country,  and  spend  a  number 
of  days  together  in  the  worship  of  God  in  some  grove  or 
other  selected  place.  At  these  meetings,  which  on  account 
of  their  size  and  importance  were  called  "  Big  Meetings," 
the  leading  doctrines  of  the  gospel  were  faithfully  and  fear- 
lessly preached,  without  reference  to  any  denominational 
peculiarities  ;  and  such  was  the  spirit  of  brotherly  love  and 
affection  which  existed  among  the    people   assembled  at 


I 


UNITED    BRETHREN    IN    CHRIST.  177 

these  meetings,  that  many  Lutherans,  German  Reformed, 
Methodists,  Mennonites,  &c.,  desired  the  organization  of  a 
body  of  behevers  where  the  disputed  points  of  theology 
might  be  kept  out  of  sight.  Accordingly,  at  one  of  these 
Big  Meetings,  held  in  1758,  measures  were  taken  to  ac- 
complish such  an  organization,  and  in  the  following  year  a 
Conference  was  held  in  Baltimore,  where  some  progress 
was  made  towards  the  desired  result ;  but  it  was  not  until 
the  year  1800  that  the  Church  was  in  all  respects  fully 
organized  and  became  formally  known  as  the  Church  of  the 
United  Brethren  in  Christ.  At  the  Conference  which  fully 
organized  the  Church  Mr.  Otterbien  and  Rev.  Martin  Boehm 
were  duly  elected  Bishops  of  the  Church  ;  and  from  that 
period  down  to  the  year  1815,  the  ministers  and  members 
increased  to  such  a  degree,  that  at  the  latter  period  it  was 
found  necessary  for  self-preservation  to  adopt  a  regular 
plan  of  church  government.  And  since  that  time  their 
increase  has  been  gradual,  but  steady,  from  year  to  year. 

DOCTRINES. 

At  the  Conference  in  1815,  when  the  plan  of  Church 
government  was  adopted,  a  Confession  of  Faith  was  also 
prepared  and  assented  to,  which  has  since  remained  the  ex- 
ponent of  their  principles  of  belief.  This  Confession  of 
Faith  contains  nothing  in  relation  to  minor  theological 
points,  and  embraces  only  the  fundamental  principles  of 
Christian  faith,  as  recognized  and  taught  by  all  evangelical 
Churches,  with  the  exception  of  those  which  relate  to  the 
manner  of  observing  the  celebration  of  the  Lord's  Supper, 
and  the  ordinances  of  baptism  and  feet-washing  ;  the  mode 
of  observing  the  two  former  being  left  to  the  judgment  of 
the  person  concerned,  and  the  obligation  of  the  latter  with 
his  conscience  whether  to  comply  or  otherwise.  It  is  only 
necessary  to  add,  that  they  believe  in  the  Trinity  in  Unity, 


178  UNITED    BRETHREN    IX    CHRIST. 

in  the  necessity  of  regeneration,  and  in  endless  rewards  and 
punishments. 

CHURCH  GOYERNMEXT. 

The  plan  of  church  government  proposed  and  adopted 
in  1815  provides  for  the  establishment  of  a  quadrennial 
General  Conference,  the  Bishops  to  be  Presidents  thereof, 
and  who  are  to  be  elected  at  each  session  of  the  body.  It 
provides  also  for  the  holding  of  Annual  Conferences,  of 
which  local  preachers  form  a  part. 

In  addition  to  these  General  and  Annual  Conferences, 
they  have  Quarterly  Conferences,  Societies,  and  Classes, 
similar  to  those  among  the  Episcopal  and  other  Metho- 
dist Churches.  They  have  also  Stations,  Circuits,  and 
Districts  ;  Bishops,  Presiding  Elders,  Travelling  and  Lo- 
cal Elders,  and  Preachers,  Exhorters,  Stewards,  and  Class 
Lea,ders.  The  General  Conference  delegates  are  elected 
by  the  laity  of  the  Church,  as  are  also  the  ministers 
who  compose  the  Annual  Conferences.  Stewards  are 
elected  by  the  Quarterly  Conference,  and  Class  Leaders  by 
their  respective  classes.  It  will  thus  be  seen  that  the 
government  of  the  Church  is  a  moderate  or  congregational 
episcopacy,  or  a  system  which  embraces  two  diflferent  kinds 
of  government,  the  episcopal  and  laical. 

RULES   OF  THE  CHURCH. 

Among  other  rules  of  discipline  by  which  the  United 
Brethren  are  governed,  we  find  those  prohibitory  of  Free 
Masonry  and  other  secret  societies,  slavery,  drunkenness, 
or  using,  manufacturing,  or  trafficking  in  spirituous  liquors. 

MODE   OF  WORSHIP   AND  STATISTICS. 

Their  manner  of  worship  and  mode  of  doing  business 
are  similar  to  the  usages  of  the  Methodists  in  these  respects. 

The  number  of  ministers  belonging  to  this  body  is  at 
present  said  to  be  about  500,  with  a  membership  of  67,000. 


I 


CHURCH    OF    GOD.  1*79 

ARTICLE     XXXY. 
CHURCH  OP  GOD, 

HISTORY. 

The  smaU  sect  claiming  the  above  title,  originated  in  the 
year  1830,  with  Rev.  John  Winnebrenner,  a  minister  of 
the  German  Reformed  Church  in  Harrisburg,  Pa.  This 
minister,  for  ten  years  previously,  had  been  the  pastor  of 
the  German  Reformed  congregation  in  the  above  place,  and 
during  the  period  of  his  pastorate,  revivals  of  religion  were 
frequent  within  the  bounds  of  his  pastoral  charge  ;  but  as  the 
older  members  of  his  church  had  never  themselves  felt  the 
power  of  converting  grace  in  their  own  hearts,  they  violently 
opposed  the  progress  of  the  work  of  God,  and  were  aided  to 
some  extent  by  ministers  of  the  German  Reformed  Church 
in  other  localities.  But  in  spite  of  opposition  the  work  of 
revival  continued,  and  extended  itself  to  other  churches  and 
con ojre orations.  Indeed  a  laro-e  number  of  new  churches 
were  raised  up  as  fruits  of  these  revivals,  until  at  length 
they  became  sufficiently  numerous  to  form  a  respectable 
body  by  themselves.  In  the  meantime,  Mr.  Winnebren- 
ner's  sentiments  in  regard  to  theology  and  church  govern- 
ment underwent  a  change,  and  other  preachers  were  raised 
up  from  among  the  converts  whose  views  coincided  with 
those  advanced  by  their  acknowledged  leader.  In  the  year 
1830,  a  call  was  made  for  holding  a  Convention,  for  the 
purpose  of  forming  an  association  between  the  churches, 
and  adopting  measures  whereby  they  might  more  efficiently 
co-operate  in  the  great  work  of  saving  souls.  Upon  the  meet- 


180  CHURCH    OF    GOD. 

ing  of  the  Convention,  Mr.  Winnebrenner  was  chosen 
Speaker,  or  Moderator,  and  the  result  of  their  dehberations 
was  the  organization  of  a  body  separate  from  the  German 
Reformed  Church,  and  bearing  the  title  "  Church  of  Qod'^ 

DOCTRINES. 

The  doctrines  of  this  Church  are  Arminian.  She  rejects 
wholly  the  theory  of  unconditional  ©lection  and  reprobation, 
and  advocates  in  strong  terms  the  universality  of  the  atone- 
ment. On  all  other  points  fundamental  to  C  hristianity  she 
agrees  with  all  orthodox  Churches.  In  addition  to  baptism 
and  the  Lord's  Supper,  she  practises  the  rite  of  washing 
the  disciples'  feet,  and  considers  the  latter  ordinance  as 
equally  obligatory  upon  Christians  as  the  two  former. 
In  relation  to  baptism  she  teaches  that  immersion  is  the 
only  proper  mode,  and  adults  the  only  proper  subjects. 
She  teaches  also  that  the  Lord's  Supper  should  be  admin- 
istered frequently,  but  only  in  the  evening,  and  that  the 
communicants  should  receive  it  while  in  a  sitting  posture. 
She  believes  in  the  utiUty  of  extra  combined  efforts  for  the 
salvation  of  souls,  such  as  protracted  meetings,  camp 
meetings,  &c.  She  bears  a  decided  testimony  against  in- 
temperance, war,  and  slavery,  and  makes  it  the  duty  of  her 
members  to  abstain  from  all  these  evils.  She  teaches  also 
the  personal  reign  of  Christ  on  earth,  and  a  thousand  years 
of  millenial  glory  ;  that  new  heavens  and  a  new  earth  will 
be  hterally  created  ;  that  there  will  be  two  distinct  resur- 
rections, the  first  at  the  beginning  of  the  millenial  reign, 
and  the  latter  that  of  the  wicked  at  the  end  thereof. 

CHURCH  GOVERNMENT. 

In  church  government  this  body  is  independent  and  con- 
gregational ;  yet  the  members  of  all  churches  when  duly 


JEWISH    CHURCH.  181 

organized  are  subject  to  the  supervision  of  a  Church  Council, 
composed  of  the  Preachers  in  Charge,  and  the  elders  and 
deacons  of  each  clmrch,  all  of  whom  are  elected  by  the 
members.  In  addition  to  the  councils  of  each  local  church, 
they  have  a  confederation  of  churches  called  an  "Eldership," 
consisting  of  all  the  pastors  within  certain  bounds,  and  an 
equal  number  of  ruling  elders  as  delegates.  She  has  in 
addition  to  her  local  churches,  or  stations,  larger  fields  of 
operation,  called  circuits.  Hence  her  ministers  are  some 
of  them  stationed,  and  others  travel  on  circuits,  and  others 
are  missionaries  at  large. 

STATISTICS. 

This  Church  sustains  one  religious  periodical,  called  the 
**  Gospel  Publisher,"  issued  at  Harrisburg,  Pa.  She  has 
one  Annual  Conference,  three  Elderships,  about  one  hun- 
dred ministers,  and  twelve  thousand  members. 


ARTICLE     XXXVI. 
JEWISH  CHURCH. 

HISTORY. 

For  the  origin  of  this  Church  we  refer  the  reader  to  the 
Books  of  Moses  in  the  Old  Testament,  and  to  the  works  of 
Josephus,  the  Jewish  historian.  In  the  year  of  our  Lord 
70,  as  is  weU  known,  Jerusalem,  the  metropolis  of  the 
Jews,  was  destroyed  by  a  Roman  army  under  the  command 
of  TiLus,  the  son  of  Vespasian,  the  Roman  Emperor ;  at 
which  time  eleven  hundred  thousand  Jews  were  destroyed 
by  sword,  fire,  or  famine.  The  survivors  of  this  horrible 
9 


182  JEWISH    CHURCH. 

carnage  took  refuge  in  different  countries,  but  wherever 
they  could  collect  their  scattered  numbers  in  sufficient 
force,  they  generally  resorted  to  arms  against  the  govern- 
ments under  which  they  lived.  In  the  year  130,  Barocaba, 
who  y)  re  tended  to  be  the  Messiah,  raised  an  army  of  two 
hundred  thousand  men  for  the  purpose  of  destroying  the 
Roman  power  and  re-establishing  themselves  in  Jerusalem  ; 
but  they  were  defeated  by  the  forces  of  the  Emperor 
Adrian,  with  a  loss  of  sixty  thousand  men.  Havinn^  become 
scattered  through  all  the  nations  of  Europe  and  the  inhab- 
ited portions  of  Asia,  measures  were  resorted  to  by  the 
respective  powers  to  destroy,  if  possible,  every  remnant  of 
the  Jewish  race.  In  France,  Spain,  Portugal,  Italy,  and 
other  nations,  they  were  massacred  by  tens  of  thousands. 
In  England,  in  the  year  1291,  a  decree  of  banishment  was 
issued  against  them,  and  it  is  said  that  no  less  than  one 
hundred  and  sixty  thousand  Jews  had  to  flee  for  their 
lives.  Not  only  Christians,  but  heathen  and  Mohammedan 
nations  persecuted  and  destroyed  them ;  and  one  of  the 
greatest  wonders  of  history  is,  that  after  having  been 
scattered,  peeled,  and  torn  by  every  nation,  they  have  been 
preserved  as  a  distinct  race  in  an  almost  miraculous  man- 
ner. It  is  estimated  that  the  present  number  of  Jews  in 
the  world  is  tully  equal  to  the  number  existing  at  the  birth 
of  Christ. 

The  first  emigration  of  Jews  to  America  took  place  about 
the  year  1660.  It  consisted  of  a  company  of  Spanish  and 
Portuguese  Jew^s,  who  fled  from  their  respective  countries 
to  escape  persecution  and  death,  and  settled  in  the  Dutch 
colony  of  New-Amsterdam,  now  New-York.  About  the 
year  17*70,  a  colony  of  Jews  settled  in  Newport,  Rhode 
Island,  and  formed  a  congregation,  which  existed  until  after 
the  close  of  the  Revolutionary  war,  at  which   time  they 


JEWISH    CHURCH.  183 

scattered  to  different  parts  of  the  country.  In  1780,  the 
first  congregation  of  Jews  was  formed  in  Philadelphia,  by 
a  compmy  who  removed  from  New- York  city,  and  in  the 
following  year  they  erected  a  synagogue.  About  the  same 
time  settlements  of  Jews  were  made  in  South  Carolina  and 
Viro['inia. 

Since  the  independence  of  the  colonies  was  secured,  the 
civil  disabilities  under  which  the  Jews  labored  have  been  in 
a  great  measure  removed ;  and,  as  a  consequence  of  this 
humane  policy,  many  thousands  have  emigrated  to  the  land 
of  equal  rights,  and  at  the  present  time  Jews  are  found  in 
every  State  of  the  Union,  but  are  principally  residents  of 
large  and  populous  places,  and  for  the  last  ten  or  twelve 
years  have  become  exceedingly  numerous. 

DOCTRINES. 

The  Jews  believe  in  the  Scriptures  of  the  Old  Testament, 
but  entirely  reject  the  New,  as  being  any  part  of  the 
Word  of  God. 

They  believe  that  Jesus  Christ  of  Nazareth,  the 
Christians'  acknowledged  Saviour,  was  not  the  Messiah 
promised  by  God  in  the  Old  Testament.  They  conse- 
quently reject  him  as  being  the  Christ. 

They  believe  that  the  Messiah  promised  in  the  Old 
Testament  will  in  due  time  come,  for  the  redemption  of 
his  people  Israel,  and  their  restoration  to  their  own  land  of 
Judea.  They  believe  that  the  expected  Messiah  will  be  a 
man  like  unto  Moses  of  old  and  the  prophets ;  that  he 
will  not  be  God,  nor  the  Son  of  God,  nor  angel,  but 
man  only. 

They  believe  in  One  God,  Creator  of  all  things;  in  His 
Unity,  Spirituality,  and  Eternity. 

They  believe  that  the  law  was  given  by  Moses,  and  that 


184  JEWISH    CHURCH. 

a  true  record  of  the  history  of  the  Jews  is  given  by  the 
Old  'Jestament  writers,  and  that  all  parts  of  the  Old 
Testament  are  equally  sacred  and  inspired. 

They  believe  in  the  resurrection  of  the  dead,  and  in  a 
future  state  of  eternal  rewards  and  punishments,  and  that 
there  is  a  phice  of  limited  punishment,  from  which  the 
souls  of  the  less  sinful  will  be  finally  delivered.  Hell  and 
purgatory  they  consider  not  to  be  different  in  regard  to 
place,  but  in  duration, — the  one  being  endless,  the  other 
limited ;  and  that,  except  for  certain  sins,  such  as  heresy, 
the  duration  of  punishment  for  a  Jew  will  not  be  longer 
than  a  year :  hence  they  pray  for  the  souls  of  the  departed 
dead,  that  they  may  be  delivered  from  the  pains  of  the 
middle  state. 

They  believe  that  God  has  revealed  Himself  in  two  ways, — 
by  His  Written  Law  and  by  His  Oral  Law, — both  being 
delivered  to  Moses,  the  former  having  been  recorded,  and 
the  latter  having  been  handed  down  by  tradition  from 
parent  to  child  through  all  generations;  and  that  the  latter 
is  of  equal  authority  with  the  former. 

They  believe,  that  previous  to  the  coming  of  the  Great 
Messiah,  there  will  appear  a  Messiah  of  an  inferior  rank, 
born  in  humble  circumstances,  who  will  prepare  the  way 
for  the  coming  of  the  latter,  who  will  make  his  appearance 
with  great  pomp  and  splendor. 

They  believe  that  the  Great  Messiah  will  subdue  the 
nations  of  the  earth  to  himself,  restore  the  kingdom  to 
Israel,  and  that  the  Jews  will  again  possess  the  land  of 
their  fathers,  all  nations  be  converted  to  their  faith,  and  be 
blessed  according  to  the  promise  given  to  Abraham.  The 
time  of  the  fulfilment  of  this  promise  they  do  not  pre- 
tend to  know,  but  believe  it  may  be  thousands  of  years 
hence. 


JEWISH    CHURCH.  185 

CHURCH  GOVERNMENT. 

The  Jews  in  America  are  under  no  ecclesiastical  author- 
ity, aside  from  that  of  the  local  congregations.  Each 
congregation  makes  rules  for  its  own  government,  as 
circumstances  and  expediency  may  demand.  They  elect 
their  own  minister,  either  for  a  term  of  years  or  for  life,  and 
all  the  ordination  their  ministers  have  is  that  of  being 
elected. 

MANNER  OF  WORSHIP. 

Since  the  destruction  of  the  temple  at  Jerusalem,  the 
Jews  have  had  no  altar,  no  sacrifices,  and  no  offerings  of 
any  kind.  In  their  synagogues  the  services  consist  mostly 
of  prayer,  the  reading  of  the  Law,  and  preaching.  It  is 
customary  for  the  more  devout  to  repair  to  the  synagogues 
three  times  a  day  for  purposes  of  prayer.  The  prayers  in 
the  synagogue  are  offered  in  Hebrew  ;  so  also  is  the  reading 
of  the  Law  clothed  in  the  Hebrew  tongue.  The  sermon  is 
usually  in  the  national  language  of  the  hearers. 

CUSTOMS,  &c. 

The  Jews  abstain  from  meats  forbidden  by  the  Levitical 
law,  and  from  all  other  things  therein  prohibited.  Swine's 
flesh  is  still  held  in  abhorrence  by  them.  They  carefully 
instruct  their  children  in  the  Jewish  Scriptures,  and  teach 
them  in  early  life  to  translate  the  Hebrew  Pentateuch  and 
Prophets  into  their  vernacular  tongue.  They  observe 
strictly  the  seventh  day  of  the  week  as  the  Jewish  Sab- 
bath, and  maintain  their  worship  on  that  day.  They 
however  do  not  disturb  Christians  on  the  first  day  while 
observing  the  latter  as  the  Christian  Sabbath.  The  con- 
gregations usually  support  their  own  poor,  and  do  not  suf- 
fer them  to  become  a  public  burden. 

The  Jews  have  in  all  ages  and  among  all  nations  been 


186 


JEWISH    CHURCH. 


noted  for  their  successful  acquisition  of  wealth.  The  same 
characteristic  remains  at  the  present  day,  both  in  regard  to 
the  Jews  in  America  and  other  parts  of  the  world.  Indeed 
the  chief  financiers  of  England  and  continental  Europe  are 
the  Rothschilds,  who  have  probably  more  wealth  at  com- 
mand than  any  other  family,  house,  or  firm  in  the  civilized 
world. 

LITERARY  INSTITUTIONS,  &c. 

The  Jews  pay  great  attention  to  the  education  of  their 
youth.  They  have  in  the  United  States  a  number  of  insti- 
tutions of  a  higher  grade  for  instructing  the  young.  They 
have  also  a  number  of  ably-conducted  religious  periodicals, 
and  patronize  a  literary  and  political  paper  in  New- York 
city,  which  is  edited  with  great  ability  by  the  celebrated 
M.  M.  Noah,  himself  an  Israelite.  Much  attention  is  also 
given  to  Sunday-school  instruction  among  them. 

STATISTICS. 

The  Jews  have  synagogues  in  New- York,  Albany, 
Philadelphia,  Baltimore,  Charleston,  S.  C,  Savannah, 
Mobile,  New-Orleans,  Louisville,  Cleveland,  St.  Louis, 
New-Haven,  Boston,  and  other  places.  The  number  of 
Jews  in  New-York  city  is  probably  not  less  than  twenty 
thousand.  In  the  United  States  they  have  probably 
one  hundred  ministers,  and  seventy-five  thousand  mem- 
bers. 


\ 


NEW    JERUSALEM   CHURCH.  187 

ARTICLE    XXXVII. 
NEW  JERUSALEM  CHURCH.  (SWEDENBORGIANS.) 

HISTORY. 

This  body  of  Christians  owes  its  origin  as  a  distinct  sect 
to  the  labors  and  zeal  of  Baron  Emanuel  Svvedenborg-,  a 
distinguished  nobleman  of  Sweden,  who  was  born  in 
SLockholra,  in  the  year  1689.  His  father  was  a  Bishop  of 
the  Swedish  Lutheran  Cliurch,  and  gave  his  son  such  a 
religious  education  as  contributed  in  a  great  degree  to  form 
his  character  as  the  founder  of  a  new  Church.  Sweden- 
borg  acquired  while  young  a  knowledge  of  the  various 
languages  and  sciences  taught  in  the  Universities  of  his 
native  land.  He  in  eaily  life  became  an  author  on  an  ex- 
tensive scale,  having  published  numerous  Latin  works  on 
Natural  Philosophy  and  the  Kingdom  of  Nature,  animate 
and  inanimate  ;  and  as  a  reward  for  his  literary  and  political 
services  rendered  to  the  Crown,  was  created  a  Baron  or 
Peer  of  the  Kingdom  in  the  year  1719.  In  the  year  1743 
he  turned  his  attention  more  particularly  to  the  study  of 
the  Sacred  Scriptui-es,  and  it  was  while  engaged  in  such 
study,  wnth  a  great  intensity  of  thoughtfulness,  that  he  fell 
into  a  trance  and  was  carried,  as  he  affirmfd,  by  the  Spirit 
into  the  invisible  world,  where  God  vouchsafed  to  reveal 
his  will  and  impart  to  his  servant  the  knowledge  of  a  new 
system  of  divine  truth  for  the  benefit  of  mankind, — a 
system  which,  though  new,  would  explain  the  theology 
of  the  Old  and  New  Testaments,  and  open  up  to  the 
astonished  view  of  mankind  the  glories  of  a  new  and  won- 
derful dispensation  of  truth. 


188  NEW   JERUSALEM    CHURCH. 

Incredulous  as  many  might  be  expected  to  remain  in 
regard  to  the  reality  of  his  extraordinary  call,  Sweden- 
borg  was  not  wanting  in  either  talents,  influence,  or  logical 
acumen,  to  produce  a  favorable  impression  upon  the  minds 
of  not  merely  the  illiterate  of  his  countrymen,  but  of  some 
of  the  more  learned,  both  of  his  own  and  other  countries. 
Even  clergymen  of  the  Church  of  England,  when  they  had 
heard,  believed,  and  not  only  embraced  his  peculiar  senti- 
ments, but  openly  defended  them ;  and  it  was  not  long 
before  he  had  disciples  in  the  different  countries  of  Europe, 
and  also  in  America.  It  was  not  however  until  the  year 
1783,  that  his  followers  were  led  to  form  a  distinct  Church- 
In  the  above  year  a  New  Jerusalem  church  was  formed 
in  England — the  first  p)-obably  in  the  world  ;  and  in  1184 
the  first  public  teachers  of  Swedenborg's  doctrines  appeared 
in  America,  and  labored  hard  in  Philadelphia  and  other 
places  to  form  societies,  but  without  much  success.  In 
1194  the  Rev.  William  Hill,  an  English  clergyman,  visited 
America,  and  in  Philadelphia,  Boston,  and  other  cities, 
drew  large  audiences  together,  to  whom  he  explained  the 
peculiarities  of  the  system  of  Swedenborgianisra,  and  suc- 
ceeded in  producing  a  favorable  impression,  which  resulted 
in  the  formation  of  several  societies.  The  first  minister  of 
the  New  Church  who  was  raised  in  America  was  ordained 
in  1198,  since  which  time  their  principles  have  been  making 
slow  advancement,  and  have  been  gradually  taking  hold 
of  the  minds  of  the  people,  and  among  the  rest,  of  some 
literary  and  scientific  men  of  the  nation,  until  at  length 
churches  have  been  formed  in  nearly  all  the  large  cities  of 
the  Union. 

DOCTRINES. 

The  doctrines  of  the  New  Jerusalem  Church  are  some- 
what novel  and  startling  to  the  uninformed  reader.  Vol- 
umes might  be  filled  with  the  mere  recital  of  the  leading 


NEW     JERUSALEM     CHURCH.  189 

doctrines  of  this  Church,  and  all  that  can  reasonably  be 
expected  in  a  work  of  this  kind,  is  a  mere  reference  to  some 
of  the  leading  topics  which  distinguish  them  from  other 
denominations. 

They  disclaim  altogether  the  idea  of  being  a  sect,  party, 
or  denomination,  but  assert  that  they  constitute  the  Church — 
a  new  Church  to  be  sure,  but  none  the  less  the  Church 
on  that  account.  They  claim  that  Emanuel  Swedenborg 
was  favored  with  a  new  and  divine  revelation  from  heaven ; 
that  in  the  year  1Y43,  the  Lord  manifested  himself  to  his 
servant  personally,  and  opened  his  spiritual  eyes,  so  that 
he  was  able  ever  after  to  converse  with  angels  and  spirits, 
and  hold  intercourse  with  the  inhabitants  of  the  spirit 
world,  which  he  himself  claimed  he  had  done  for  twenty- 
seven  3^ears. 

They  believe  that  a  portion  only  of  the  books  of  the  Old 
and  New  Testaments  are  the  Word  of  God ;  that  the 
Pentateuch,  Joshua,  Judges,  First  and  Second  Samuel, 
First  and  Second  Kings,  the  Psalms,  and  Prophets,  in  the 
Old  ;  and  the  Four  Evangelists,  and  Book  of  Revelation,  in 
the  New,  are  the  true  Word,  while  the  others  are  to  be 
considered  as  merely  apochryphal  and  uninspired  additions 
to  the  same. 

They  believe  that  the  Trinity  does  not  consist  of 
three  distinct  persons,  but  that  Christ  was  God  in  a 
visible  form ;  that  Father,  Son,  and  Holy  Ghost  were 
embodied  in  his  person,  the  Father  being  the  soul,  the 
Son  the  humanity,  and  the  Holy  Ghost  proceeding  from 
the  Father  and  Son,  being  the  divine  operation,  or  mani- 
festation of  the  mysterious  Unity. 

They  believe  that  Christ  did  not  make  a  vicarious  offer- 
ing for  sin,  but  died  for  the  purpose  of  subjugating  the 

powers  of  darkness,  which  he  gradually  accomplished  iu 
9* 


100  NEW     JERUSALEM     CHURCH. 

resisting  temptation  even  unto  death,  his  sufferings  being 
intended  as  representatives  of  the  state  of  the  Church,  in 
its  different  stages  of  trial  and  suffering. 

They  believe  that  God  is  both  visible  and  invisible, 
material  and  spiritual ;  that  he  has  both  body  and  parts. 

They  believe  that  all  inspired  Scripture  contains  a 
celestial,  spiritual,  and  natural  sense ;  that  under  the  letter 
is  hidden  a  celestial  meaning,  which  is  revealed  to  the 
spiritual  man ;  that  the  historical  parts  of  the  Old  Testa- 
ment have  a  spiritual  signification  hidden  under  the  literal 
record  of  transactions  ;  that  in  each  of  the  three  senses  it  is 
still  truth,  united  by  correspondences. 

They  believe  that  all  men  are  in  constant  communication 
with  angels  and  spirits,  and  that  without  such  communica- 
tion man  could  not  exert  any  faculty  of  the  soul. 

They  believe  that  the  soul  of  man  proceeds  from  his 
father,  while  the  body  is  the  offspring  of  his  mother ;  that 
man  has  a  spiritual  body,  inclosed  in  his  material  body; 
and  that  at  death  the  latter  becomes  defunct,  and  will 
never  have  a  resurrection,  while  the  former  will  rise 
divested  of  its  material  clothing,  and  live  either  in  happi- 
ness or  misery. 

They  believe  that  as  most  men  have  a  mixed  character 
on  earth,  partly  good,  and  partly  evil,  there  will  be  dif- 
ferent grades  of  happiness  and  misery,  from  the  highest 
heaven  to  the  lowest  hell ;  and  that  an  intermediate  place 
is  prepared  for  the  reception  and  trial  of  departed  spirits, 
possessed  of  a  mixed  character,  where,  after  remaining 
-  sufficiently  long  to  develop  their  true  state,  as  to  the 
preponderance  of  good  or  evil  in  their  nature,  they  will  be 
advanced  to  the  society  of  angels,  or  become  the  com- 
panions of  devils. 

They  believe  that  all  angels  and  devils  have  once  been 


I 


NEW    JERUSALEM     CHURCH.  191 

men,  and  that  no  other  rational  beings  exist  in  the  universe 
but  God  and  the  human  race,  all  of  whom  arc  either  con- 
stantly progressing  in  knowledge,  viitue,  and  happiness,  or 
are  perpetually  descending  lower  and  still  lower  in  sin  and 
misery. 

They  believe  that  Scriptural  regeneration  is  a  gradual 
process,  in  producing  which  God  and  man  co-operate;  the 
former  by  assisting  with  divine  influence,  the  latter  by  the 
performance  of  deeds  of  charity,  and  not  by  faith  alone. 

They  believe  that  the  Last  Judgment  took  place  in  the 
year  1757,  and  that  the  earth  hereafter  is  to  be  spiiitaally 
purified  and  abide  for  ever;  that  Christ,  who  has  already 
come  the  second  time,  not  in  person,  but  in  the  powder  and 
glory  of  the  spiritual  meaning  of  his  Word,  will  set  up  his 
kingdom  upon  earth;  and  that  when  the  great  work  of 
regenerating  and  renovating  the  earth  shall  have  been 
accomplished,  then  the  '*  IToly  City,  New  Jerusalem,''  will 
descend  from  God  out  of  heaven,  and  the  dwelling  place  of 
God  be  with  redeemed,  purified  men  upon  earth. 

They  believe  that  God  dooms  no  person  to  hell ;  that  he 
never  punishes  and  never  condemns  the  sinner ;  that  his 
Holy  Spirit  is  constantly  vouchsafed  to  all  on  earth  or  in 
heaven,  to  assist  them  in  overcoming  the  principle  of  evil ; 
and  even  to  devils,  to  preserve  them  from  the  evils  which 
they  seek ;  yet  not  so  as  to  interfere  with,  or  prevent,  their 
moral  freedom. 

They  believe  that  salvation  is  from  sinfulness,  and  not 
from  punishment.  Those  who  do  good  become  angels; 
those  who  persist  in  evil  become  devils ;  and  that  the 
association  of  devils  constitutes  hell,  while  the  association 
of  angels  constitutes  heaven. 

They  believe,  that  both  in  heaven  and  hell,  there  are  dif- 
ferent societies,  or  grades  of  character,  where  like  seeks 


192  NEW    JERUSALEM    CHURCH. 

like,  and  where  every  one  carries  with  him  his  own  heaven 
or  hell,  according  to  the  ruling  principles  of  his  conduct  on 
earth. 

They  believe,  according  to  Swedenborg's  own  statement, 
that  he  "  conversed  with  angels  face  to  face,  in  their  own 
habitations,  which  are  like  our  houses  on  earth,  but  far 
more  beautiful  and  magnificent ;"  that  he  has  walked 
through  the  streets,  gardens,  fields,  &c.,  of  the  angelic  city, 
where  the  angels  live  somewhat  in  the  same  manner  that 
we  do  on  earth;  and  that  all  this  he  did  "when  fully 
awake,  having  his  inward  eyes  opened." 

In  regard  to  some  of  the  above  points  of  belief,  or  claims 
to  supernatural  vision,  the  reader  may  fail  to  discover  their 
true  relation  to  other  points  of  doctrine  revealed  in  the 
Holy  Scriptures.  This  may  be  accounted  for  in  part  by 
the  acknowledged  transcendentalism  which  pervades  the 
entire  system,  and  our  want  of  space  to  amplify  on  each 
topic.  On  the  subjects  of  general  redemption,  the  salva- 
tion of  all  infants,  the  freedom  of  the  will,  &c.,  they 
occupy  broad  Arminian  ground  in  opposition  to  Calvinism  ; 
but  in  regard  to  the  vicarious  nature  of  the  atonement,  and 
the  work  of  regeneration,  they  are  very  far  from  being 
Arminians. 

CHURCH  GOVERNMENT. 

The  Swedenborgians  prefer  a  moderate  episcopacy  to 
any  other  form  of  Church  government.  The  clergy  of  this 
Church  are  divided  into  three  orders,  called  Ordaining 
Ministers,  or  Bishops  ;  Pastors,  or  Elders  ;  and  Ministers,  or 
assistants  to  the  pastor.  The  Bishops,  or  ordaining  order, 
preside  in  the  Conventions,  Associations,  and  Conferences; 
ordain  ministers,  institute  new  churches,  and  exercise  a 
general  oversight  of  the  entire  Church.  The  Pastors  have 
charge  of  local  churches,  and  administer  the  sacraments. 


NEW    JERUSALEM    CHURCH.  193 

The  third  order  perform  some  of  the  functions  of  the 
second.  A  number  of  societies  are  represented  in  an 
As-ociation  composed  of  clerical  and  lay  delegates,  the 
hatter  having  no  voice  in  purely  doctrinal  matters.  The 
Conventions  are  a  higher  body  than  the  Associations,  being 
composed  of  delegates  from  the  latter. 

MODE  OF  WORSHIP  AND  USAGES. 

The  Swedenborgians  have  a  liturgy,  which  they  generally 
use  in  public  worship ;  but  their  ministers  are  not  neces- 
sarily confined  to  its  use.  They  use  both  vocal  and 
instrumental  music  in  their  churches.  In  regard  to  dress 
and  manners  the  members  differ  not  from  others,  and  they 
consider  dancing  and  other  recreations  proper  and  useful. 
Swedenborg  has  been  accused  of  advocating  a  laxity  of 
morals,  especially  as  it  relates  to  the  sexes,  but  this  has 
been  indignantly  denied  by  his  followers,  who  assert  that 
his  views  on  this  point  have  been  misunderstood  and  mis- 
represented. The  Swedenborgians  have  an  extensive 
literature,  principally  the  fruit  of  their  founder's  labors. 

STATISTICS. 

The  ISTew  Jerusalem  Church  has  three  Conventions  in 
the  United  States  :  the  Eastern,  Western,  and  Middle  ;  the 
former  being  considered  the  parent  or  General  Convention, 
and  receives  delegates  from  the  other  two.  They  publish 
a  number  of  periodicals  in  the  United  States,  the  most 
ably  conducted  being  the  "  New  Jerusalem  Magazine," 
and  the  "  New  Churchman." 

They  have  forty  or  fifty  ministers,  and  about  eight 
thousand  members. 


194    THE  HOLY  CATHOLIC  AND  APOSTOLIC  CHURCH. 


ARTICLE   XXXYIII. 

THE  HOLY  CATHOLIC  AND  APOSTOLIC  CHURCH. 
(IRVINGITES.) 

HISTORY. 

The  small  body  of  Christians  claiming  the  above  title,  is 
indebted  for  its  origin,  as  a  separate  denomination,  to  the 
labors  of  the  late  Rev.  Mr.  Irving,  of  London,  England.  Mr. 
Irving  had  for  many  years  been  the  minister  of  a  Dissent- 
ing congregation  in  London,  and  during  his  pastorate  dis- 
covered, as  he  thought,  that  the  Churches  of  modern  times 
had  lost,  not  only  the  spirit,  but  the  very  form  of  Chris- 
tianity, particularly  as  it  relates  to  the  organization  of  "the 
Church,  and  the  appointment  of  the  pi'oper  officers  neces- 
sary to  its  existence  and  perpetuity.  Being  at  length  fully 
convinced  of  the  imperfect  organization  of  the  various 
Churches,  he  felt  it  his  duty  as  far  as  possible  to  remedy 
the  evil ;  and  being  instructed  and  aided,  as  he  claimed,  by 
the  Holy  Spirit,  in  his  sincere  efforts  to  place  the  Church 
in  a  Scriptural  position,  he  appointed  proper  persons  to  fill 
the  various  offices  in  the  Church  mentioned  by  the  Apostle 
Paul  in  the  4th  chapter  of  Ephesians,  viz.  :  *'  Apostles, 
Prophets,  Evangelists,  Pastors,  and  Teachers."  Mr.  Ir- 
ving's  success  in  organizing  churches  upon  the  new,  or,  as 
he  claimed,  the  ancient  model,  was  such  that,  in  the  course 
of  a  few  years,  seveix  congregations  were  collected  by  him 
in  the  city  of  London,  besides  others  in  different  parts  of 
England  and  Scotland.  This  denomination  has  maintained 
a  separate  existence  in  Great  Britain  until  the  present  time, 
although  it  is  said  that  of  the  seven  Irvingite  churches  in 
London,  one  only  remains. 


THE  HOLT  CATHOLIC  AND  APOSTOLIC  CHURCH.    195 

In  the  year  1836,  the  principles  of  this  Church  were 
introduced  into  the  United  States  by  a  number  of  minis- 
ters— Scotch  and  Enghsh — who  came  from  the  Province 
of  Upper  Canada,  and  located  themselves  for  a  time  in  the 
town  of  Potsdam,  St.  Lawrence  county,  N.  Y.  Being 
men  of  some  talent,  they  soon  succeeded  in  organizing  a 
church,  the  members  of  which  generally  seceded  from  the 
existing  evangelical  churches  in  the  vicinity.  Since  the 
time  of  their  organization  they  have  maintained  a  rather 
feeble  existence,  being  at  the  present  period,  1850,  under 
the  pastoral  charge  of  the  Rev.  W.  W.  Andrews,  formerly 
pastor  of  the  Congregational  church  in  Kent,  Ct. 

DOCTRINES. 

The  doctrines  of  tiiis  denomination  are  in  many  respects 
similar  to  those  of  other  orthodox  Churches.  The  Irving- 
ites  believe  in  the  Being  and  Perfections  of  God  ;  in  a 
Trinity  in  Unity;  in  the  proper  and  essential  divinity  of 
Jesus  Christ ;  in  his  proper  manhood  ;  in  the  vicarious  na- 
ture of  the  atonement  made  by  him  for  sin ;  and  in  all  the 
fundamental  points  of  Christianity. 

In  regard  to  the  difference  of  opinion  existing  between 
Calvinists  on  the  one  hand  and  Arminians  on  the  other, 
they  appear  to  side  generally  with  the  former,' 

In  respect  to  baptism,  they  are  psedobaptists  in  senti- 
ment, and  administer  the  ordinance  to  infants  as  well  as  to 
adults,  by  sprinkling. 

The  peculiarities  of  their  system  are :  that  they  believe 
that  God  in  these  latter  days  has  been  reviving  in  the 
Church  the  supernatural  workings  of  the  apostolic  age,  by 
the  bestowment  of  supernatural  gifts  to  his  ministers  and 
members,  such  as  "the  word  of  wisdom,  the  word  of 
knowledge,  faith,  the  gifts  of  healing,  the  working  of 
miracles,  prophecy,  the  discernment  of  spirits,  divers  kinds 


196         THE  HOLY  CATHOLIC  AND  APOSTOLIC    CHURCH. 

of  tongues,  the  interpretation  of  tongues."  Th^y  believe 
that  the  offices  of  Apostle,  Prophet,  Evangelist,  Pastor, 
and  Teacher,  the  first  two  of  which  have  been  lost  to  the 
Church  for  many  centuries,  are  again  revived,  and  that 
the  incumbents  of  the  same  are  endued  with  the  same 
power  and  authority  vested  in  the  original  incumbents,  and 
that  the  Holy  Spirit  still  vouchsafes  to  the  different  officers 
of  the  Church  the  same  influence  and  inspiration  bestowed 
upon  the  primitive  Christian  ministers. 

They  believe  that  Christ  is  the  Supreme  Head  of  the 
Church,  not  as  God,  but  as  man  ;  that  the  Church  as  such 
had  no  existence  until  the  incarnation  of  the  Son  of  God, 
and  not  even  then,  until  after  his  resurrection  and  ascen- 
sion into  heaven,  and  the  gift  of  the  Holy  Ghost  on  the 
day  of  Pentecost. 

They  believe  that  the  Catholic  Church  consists  of  those 
who  have  been  baptized  into  the  name  of  Jesus  Christ,  and 
of  those  only  ;  that  in  the  ordinance  of  baptism  the  can- 
didate is  born  from  above ;  that  as  natural  life  is  derived 
from  the  first  Adam  through  the  instrumentality  of  our 
parents,  so  spiritual  life  is  derived  from  Christ  through  the 
appointed  ministry  of  the  Church. 

They  believe  that  all  government,  whether  civil,  ecclesi- 
astical, domestic  or  social,  is  by  God's  ordinance  ;  that 
Jesus  Christ  is  the  Supreme  Head  of  all  governments,  not 
by  virtue  of  his  Godhead,  but  of  his  Manhood,  and  that 
all  power  exercised  by  him,  whether  in  heaven  or  on  the 
earth,  is  committed  to  him  as  a  Man. 

They  believe  that  however  wicked  and  oppressive  civil 
governments  may  be,  it  is  wrong  to  seek  their  subversion 
or  destruction  in  any  other  way  than  by  looking  to  the 
Lord  for  the  vindication  of  our  rights. 

They  believe  that  the  government  of  the  Church  is  by 


THE    HOLY  CATHOLIC  AND  APOSTOLIC  CHURCH.         19*7 

Jesus  Christ  vested  in  men,  and  not  in  books  ;  that  is, 
men  are  the  divinely  authorized  expounders  of  the  laws  of 
Christ's  kingdom,  and  the  pi'oper  administrators  of  the 
government  of  the  Church,  without  reference  to  written 
constitutions,  charters  of  rights,  disciplines,  &c.  &c. 

They  believe  that  Christ  will  come  to  reign  personally 
and  eternally  upon  the  earth,  and  that  not  till  then  will 
the  happiness  of  the  saints  be  complete. 

They  beheve  that  the  great  duty  of  man  is  not  to  secure 
his  own  salvation,  or  the  salvation  of  others,  nor  to  be 
prepared  for  death  and  judgment  merely,  but  to  labor  to 
hasten  the  coming  of  the  Bridegroom,  that  he  may  espouse 
the  Church  to  himself,  and  with  her  make  the  earth  his 
eternal  dwelling-place. 

They  believe  that  while  there  may  be  Christians  among 
the  baptized  members  of  other  religious  denominations,  yet 
they  only,  as  a  denomination,  are  properly  and  truly  the 
Church  of  Jesus  Christ. 

CHURCH  GOVERNMENT. 

The  mode  of  church  government  is  what  may  be  called 
apostolic,  that  is.  Apostles  are  the  highest  officers  in  the 
Church,  and  possess  universal  jurisdiction  ;  all  prophets, 
evangelists,  pastors,  teachers,  and  private  members  be- 
ing subject  to  their  authority.  Hence  democracy  in  reli- 
gion, or  Congregationalism  in  ecclesiastical  government,  is 
strenuously  repudiated  by  them,  while  they  look  with  pas- 
sive submission  to  the  Apostle  as  the  centre  of  power,  and 
to  his  subordinate  officers  as  the  duly  authorized  agents  of 
his  will. 

MODE   OF  WORSHIP. 

Their  manner  of  worship  approaches  to  that  of  the  Epis- 
copalians. They  use  a  liturgy,  and  their  officers  or  minis- 
ters in  time  of  public  service  wear  a  robe  or  surplice. 


198  SCHWENKFELDERS. 

STATISTICS. 

As  there  appears  to  be  an  unmllingness  on  the  part  of 
the  officers  of  this  Church,  to  impart  information  in  regard 
to  doctrines  or  statistics  otherwise  than  in  their  pubhc  min- 
istrations, it  is  not  possible  for  us  to  give  the  numbers  and 
strength  of  this  denomination,  either  in  England,  Canada, 
or  the  United  States.  Indeed  we  know  of  no  other 
church  in  the  Union  organized  on  the  principles  developed 
in  this  Article  than  the  one  in  Potsdam.  In  this  latter 
place  there  is  one  minister,  as  already  stated,  and  some 
thirty  or  forty  members,  most  of  whom  are  respectable 
citizens.  It  is  also  stated  that  several  respectable  clergy- 
men of  the  Protestant  Episcopal  Church  are  about  identi- 
fying themselves  with  the  Irvingite  denomination. 


ARTICLE    XXXIX. 

SCHWENKFELDERS. 

HISTORY. 

This  small  body  of  Christians  in  the  United  States 
owes  its  origin  and  name  to  Caspar  Schwenkfeld,  a  noble- 
man of  Silesia.  He  was  born  in  1490,  and  was  a  contem- 
porary of  Luther  and  other  great  reformers  of  that  age. 
He  acquired  a  classical  education  in  several  of  the  Univer- 
sities of  Europe,  and  was  employed  for  many  years  by  the 
Duke  of  Munsterberg  as  his  Privy  Counsellor.  At  a  late 
period  of  his  life  he  studied  theology,  and  became  a  zeal- 
ous reformer,  and  was  somewhat  intimate  with  Luther 
and  Melancthon.     He  differed  however  in  some  respects 


SCHWENKFELDERS. 


199 


\ 


from  the  former  on  sundry  points  of  theology,  and  was  led 
into  controversy  with  him  in  regard  to  these  points.  He 
became  the  author  of  many  controversial  works,  which 
acquired  for  him  so  much  fame,  that  he  became  the  head 
of  a  party,  or  leader  of  a  new  sect,  which  has  ever  since 
borne  his  name.  His  opposition  to  the  errors  of  Luther 
on  the  one  hand,  and  to  those  of  Popery  on  the  other, 
placed  him  between  two  fires  of  persecution,  which  burned 
with  so  much  intensity,  that  he  was  obliged  to  flee  for  his 
life.  He  died  peacefully  in  1562,  leaving  many  followers 
and  disciples,  who,  for  over  two  hundred  years,  have  not 
ceased  to  cherish  his  memory  and  his  name. 

In  the  year  1734  a  colony  of  these  people  came  to 
Pennsylvania,  and  settled  in  difierent  parts  of  the  province  ; 
and  these  with  others  who  have  since  emigrated  to  Amer- 
ica, together  with  their  descendants,  have  served  to  form  a 
respectable  portion  of  the  German  inhabitants  of  that  State. 

DOCTRINES. 

The  Schwenkfelders  believe  in  all  the  fundamental  doc- 
trines of  the  gospel.  They  are  Trinitarian,  and  Arminian; 
believing  in  the  divinity  of  Christ,  in  general  redemp- 
tion, and  full  salvation, — or  a  complete  deliverance  from  sin 
in  this  life.  They  differed  from  Luther  principally  on 
three  points.  Luther  believed  in  consubstantiation,  or  in 
the  real  presence  of  Christ  in  the  Eucharist ;  this  Schwenk- 
feld  denied.  Luther  believed  that  the  external  or  written 
Word  had  power  and  efficacy  to  save  and  enlighten  the 
mind  of  man ;  Schwenkfeld  maintained  that  it  was  the 
internal  Word,  or  Christ  himself  only,  that  could  enlighten 
and  save.  Luther  taught  that  the  human  nature  of  Christ 
was  a  created  substance  ;  but  Schwenkfeld  denied  this  doc- 
trine and  taught  the  opposite  one. 


200  FRIENDS,    OR   QUAKERS. 

CHURCH   GOVERNMENT,   &c. 

In  cliiircli  government  the  Schwenkfelders  are  congre- 
gational, or  independent ;  and  annually  elect  Elders,  Trus- 
tees, and  other  officers  of  their  Church.  They  have  a 
peculiar  custom  connected  with  the  birth  of  children. 
When  a  child  is  born,  a  minister  is  immediately  called  to 
pray  for  the  child,  and  present  it  to  the  Lord  ;  and  the 
service  is  repeated  in  public  when  the  mother  becomes 
able  to  attend  public  worship.  This  people,  though  little 
known,  are  said  to  be  highly  moral,  respectable,  and  well 
informed.  Every  family  possesses,  as  a  part  of  the  neces- 
sary furniture  of  the  house,  a  well  selected  and  useful 
library  of  books.  They  mostly  use  the  German  language 
in  social  intercourse,  and  their  worship  is  always  performed 
in  this  language.  The  pastors  of  each  church  are  chosen  by 
lot,  and  if  the  lot  falls  on  an  uneducated  person,  he  is  at  once 
supplied  with  means  to  acquire  the  necessary  education. 

STATISTICS. 

They  have  five  ministers,  and  about  one  thousand  mem- 
bers, all  in  Pennsylvania  ;  having  never  extended  their  labors 
beyond  the  bounds  of  their  original  places  of  settlement. 


ARTICLE    XL. 
FRIENDS,  OR  QUAKERS  (ORTHODOX). 

HISTORY. 

This  Society  of  Christians,  it  is  well  known,  had  its  origin 
in  England  about  the  year  1647,  through  the  labors  and 
ministry  of  George  Fox.  Fox  had  been  educated  in  the 
Episcopal  Church,  but  as  he  attained  the  age  of  manhood, 
being  possessed  of  a  serious  temperament   of  mind,   he 


FRIENDS,    OR    QUAKERS.  201 

lamented  the  degree  of  folly  and  vanity  manifested  by 
those  who  "professed  and  called  themselves  Chrislians." 
He  withdrew  from  his  religious  associates,  and  communed 
frequently  with  his  own  heart  before  the  Lord.  In  these 
silent  musinofs  and  waitinofs  before  God,  his  mind  Avas 
impressed  with  the  truth,  that  the  system  of  Christianity 
then  prevailing  was  a  system  of  corruption  and  hypocrisy. 
He  felt  it  his  duty  to  raise  his  voice  against  it,  and  for  this 
purpose  travelled  extensively  through  the  kingdom — 
mostly  on  foot — proclaiming  what  he  considered  to  be  gos- 
pel truth ;  and  so  great  were  the  results  of  his  unwearied 
diligence  and  zeal,  that  in  a  few  years  hundreds  and  thou- 
sands became  converts  to  his  doctrines,  among  whom  were 
some  of  the  best  families  of  England,  including  a  number 
of  ministers  of  the  Established  Church,  and  of  the  dis- 
senting bodies.  Such  a  system  of  teaching,  however,  could 
not  long  continue  without  subjecting  the  teachers  and 
disciples  to  the  fiercest  kind  of  persecution.  Scoffs,  sneers, 
abuses,  and  imprisonment,  however,  only  served  to  make 
the  sufferers  more  determined  and  fearless  ;  and  so  un- 
daunted were  they  in  the  prosecution  of  their  work,  that  at 
an  early  day  the  missionaries  and  members  of  the  new 
sect  were  found  in  every  quarter  of  the  world.  About 
the  year  1655,  a  number  of  Friends  emigrated  to  Amer- 
ica, and  commenced  their  labors  in  the  city  of  Boston. 
Were  it  true  that  these  had  come  to  the  New  World, 
to  escape  the  persecutions  of  the  Old,  they  must  have 
found  themselves  disappointed  in  the  extreme,  for  even 
here  fierce  persecutions  awaited  them.  In  the  Old  World 
imprisonment  was  generally  thought  to  be  a  sufficiently 
sore  punishment;  but  among  our  Puritan  ancestors  they 
not  only  found  a  dungeon,  but  the  scafibld,  and  the  grave, 
four  of  their  number  having  been  actually  put  to  death 


202  FRIENDS,    OR    QUAKERS. 

on  the  g'fillows.  But  as  the  "  blood  of  martyrs  "  is  the 
seed  of  their  sentiments,  these  bloody  persecutions  served 
only  to  bring  the  views  of  the  Friends  into  general  notice, 
and  to  excite  sympathy  for  them  in  the  breasts  of  many 
who  would  otherwise  have  known  and  cared  little  about 
them  ;  so  that  in  spite  of  death  itself,  the  principles  of  the 
Friends  gained  the  respect  and  esteem  of  many  in  the 
colonies.  In  the  year  ]682,  the  colony  of  Pennsylvania 
was  founded  by  William  Penn,  himself  being  a  member  of 
the  Society  of  Friends,  who,  having  received  a  grant  of 
land  for  colonial  purposes  from  the  British  Government, 
brought  over  a  large  number  of  Friends  with  him,  and 
after  having  purchased  the  land  from  the  rightful  proprie- 
tors— the  Indians — founded  a  vigorous  and  healthy  colony, 
himself  being  the  Governor  and  legislator ;  and  who, 
instead  of  adopting  the  narrow  and  bigoted  policy  of  most 
of  the  legislators  of  the  age,  in  persecuting  for  opinions' 
sake,  publicly  announced  it  to  be  the  privilege  of  all  to 
emigrate  to  the  new  colony,  with  the  guarantee  of  the  right 
of  worshipping  God  according  to  the  dictates  of  their  own 
consciences.  About  the  same  time  also  ihe  Friends  made 
their  appearance  in  all  the  colonies,  from  New-England  in 
the  north,  to  the  Carolinas  in  the  south.  From  that 
period  to  the  present,  the  Society  has  constantly  augmented 
its  numbers  and  strength,  until  we  find  its  members  in 
every  State  and  Territory  of  the  Union,  also  in  both  the 
Canadas. 

DOCTRIXES,  &c, 

A  brief  account  of  the  doctrines  and  practices  of  the 
Friends  will  no  doubt  be  interesting  to  the  reader.  In 
doctrine,  the  Orthodox  Friends  harmonize  with  all  evan- 
gelical denominations,  so  far  as  it  relates  to  the  fundamen- 
tal principles  of  Christianity.     On  the  Being,  Perfections 


FRIENDS,    OR    QUAKERS.  203 

and  Attributes  of  God,  the  mission  and  character  of  Jesus 
Christ,  his  proper  and  essential  divinity,  future  rewards 
and  punishments,  there  is  a  oneness  of  opinion  between 
them  and  the  orthodox  churches  of  the  land.  In  regard 
to  the  extent  of  the  atonement,  they  believe  that  Christ 
died  for  the  whole  world,  and  hence  they  may  be  properly 
styled  Airainian  in  sentiment,  in  opposition  to  the  principles 
of  Calvinism.  They  are  firm  believers  in  the  authenticity 
of  the  Scriptures  of  the  Old  and  New  Testaments,  and  that 
they  are  given  to  men  as  a  rule  of  conduct,  and  a  revela- 
tion of  the  Divine  will.  They  however  do  not  admit  that 
the  Bible  is,  strictly  speaking,  the  only  rule  of  faith  and 
practice,  as  they  believe  that  each  Christian  is  more  or 
less  under  the  immediate  direction  and  inspiration  of  the 
Holy  Ghost ;  and  that  it  is  the  duty  of  all  such  to  inquire 
■what  is  the  mind  of  the  Spirit,  in  relation  to  supposed 
duties  not  clearly  pointed  out  in  the  Word  of  God,  or  the 
Scriptures  of  truth.  The  term  "  Word  of  God,''  as  ap- 
plied to  the  Scriptures,  they  reject,  supposing  it  to  be 
applicable  only  to  Jesus  Christ.  They  do  not  teach  that 
faith,  properly  speaking,  is  the  only  condition  of  the  sin- 
ner's justification  before  God,  but  that  it  is  the  obedience  of 
faith,  or  the  practical  operation  of  faith,  that  secures  a  con- 
science void  of  offense  toward  God  and  men.  The  prac- 
tical operation  of  faith,  however,  does  not  in  their  view 
consist  of  an  observance  of  certain  forms  and  ceremonies, 
of  a  ritual  character,  but  in  the  practice  of  doing  good, 
by  benevolence,  charity,  kindness  and  love  toward  all  men, 
and  especially  toward  those  who  are  of  the  "  household  of 
faith ;"  hence  they  reject  the  outward  forms  of  baptism 
and  the  Lord's  Supper.  In  reference  to  the  former,  they 
believe  that  water  baptism  belonged  to  an  infeiior  dispen- 
sation, and  was  superseded  by  the  baptism  of  the  Holy 


204  FBIENDS,    OR    QUAKERS. 

Ghost,  the  only  kind  of  baptism  now  vahd ;  and  in  refer- 
ence to  the  latter,  that  the  communion  of  the  body  and  blood 
of  Christ  is  a  spiritual  and  inward  communion.  Hence, 
also,  they  reject  all  outward  prescribed  forms  of  worship, 
whether  domestic,  social,  or  public.  They  also  repudiate 
the  observance  of  holy  days,  whether  as  feasts  or  fasts. 
The  outward  observance  of  the  Christian  Sabbath  they 
consider  as  not  obligatory,  not  being  enjoined  by  Christ  or 
his  apostles.  They  however  think  it  proper  that  the  first 
day  of  the  week  should  be  observed  as  a  day  of  physical 
rest  from  servile  labor,  and  to  give  opportunity  to  meet 
each  other  in  spiritual  worship.  As  they  believe  that  no 
act  of  worship  is  acceptable  without  the  immediate  assist- 
ance and  inspiration  of  the  Spirit  of  God,  it  is  their  prac- 
tice, when  they  assemble  for  the  worship  of  God,  to  sit 
down  and  wait  in  silent  devotion  the  movings  of  the  Spirit 
on  the  heart,  and  then  obey  the  injunctions  of  the  Spirit, 
either  by  publishing  the  truth,  by  vocal  prayer,  or  thanks- 
giving ;  or,  as  is  frequently  the  case,  by  silent  adoration. 
In  their  worship  they  make  no  use  of  psalmody,  or  singing, 
as  they  believe  that  ^'  melody  in  the  heart "  should  be 
made  unto  the  Lord.  The  ministry  they  beheve  to  be 
called  to  the  work  by  a  direct  communication  to  the  heart 
by  the  Holy  Ghost,  and  that  the  Spirit  employs  its  own 
ministerial  agents,  without  regard  to  sex,  rank,  or  learning ; 
that  those  who  labor  in  the  ministry  should  do  it  "without 
money  or  price,"  excepting  those  employed  in  foreign 
work,  and  who,  having  not  the  means  to  defray  their  own 
expenses,  may  (if  permitted  by  the  brethren  to  travel) 
have  their  expenses  borne  by  those  who  remain  at 
home. 

The  Friends  beheve  that  war,  whether  offensive  or  defen- 
sive, is  evil,  and  strictly  forbidden  by  the  Saviour;  hence 


FRIENDS,    OR,    QUAKERS.  205 

they  refuse  to  bear  arms,  whether  in  time  of  peace  or 
war :  that  all  swearing,  even  under  the  solemnity  of  an 
oath,  is  also  forbidden  ;  hence  they  refuse  to  be  sworn  in 
courts  of  justice,  but  are  willing  to  affirm,  or  state  the 
truth,  without  the  usual  formality  of  being  sworn :  that  all 
involuntary  servitude,  or  slavery,  is  sinful ;  hence  their 
sympathy  for  the  slave,  and  the  fugitive  from  oppression  : 
that  an  acceptance  of  any  civil  post  of  honor,  in  which  the 
officer  would  be  required  to  compromise  the  Friend,  as 
by  aiding,  or  abbetting,  or  consenting  to  war,  &c.,  would 
be  sinful ;  consequently  no  Friend  could  consistently  hold 
the  office  of  President  of  the  Union,  Governor  of  a  State,  or 
Sheriff  of  a  county,  or  even  Constable  of  a  town,  for  all  these 
offices  might  require  the  use  of  carnal  weapons,  as  indeed 
would  almost  every  executive  and  magisterial  office  in  the 
gift  of  the  people  ;  that  brother  going  to  law  with  brother 
is  forbidden ;  hence  disputes  among  themselves  are  gener- 
ally settled  by  arbitration,  although  they  are  permitted 
to  sue  persons  not  of  their  Society.  They  also  bear  testi- 
mony against  all  vain  amusements,  such  as  horse-racing, 
gambling,  theatres,  dancing,  singing,  &c.,  and  against  all 
the  pomp  and  fashion  of  the  world  :  hence  their  uniform 
plainness  of  dress,  their  opposition  to  forms  of  politeness, 
and  rules  of  etiquette,  both  in  speech  and  conduct,  and  the 
repudiation  of  all  titles  of  honor,  and  refusal  to  uncover  the 
head  in  the  presence  of  magistrates,  or  superiors,  being 
tausrht  to  '*  call  no  man  master  on  earth."  In  their  com- 
munications  with  each  other  and  the  rest  of  mankind,  they 
invariably,  when  speaking  to  the  second  person,  singular, 
use  the  pronouns  thee  and  thou,  and  in  answering  direct 
questions  use  the  words  yea  and  nay,  instead  of  yes  and  no. 
From  conscientious  scruples,  also,  about  making  use  of  names 
of  heathen  origin,  they  refuse  to  employ  the  same  terras  that 
10 


206  FRIENDS,    OR    QUAKERS. 

others  do  to  designate  the  days  of  the  week,  or  months  of 
the  year,  these  names  being  all  supposed  to  be  borrowed 
from  heathen  mythology.  The  days  of  the  week  they 
number  from  first  to  seventh,  and  the  months  from  first  to 
twelfth  ;  as,  the  second  day  of  the  seventh  month,  1850, 
m  which  manner  ihej  date  all  their  epistles  and  accounts, 

CHURCH  GOVERNMENT. 

The  Friends  have  an  efficient  system  of  church  govern- 
ment.    This  system  embraces  different  bodies,  called  bj 
the  -unpretending  name  of  "  Meetings."     The  first  and  low- 
est is  the  Preparative  Meeting, — this  meeting  corresponds 
with  our  ideas  of  a  local  church,  or  society.     In  this  meet- 
ing, which  assembles  weekly  or  oftener,  there  are  usually  two 
or  more  Friends  of  each  sex,  appointed  as  the  overseers  of 
the  flock,  and  to  take  notice  of  every  instance  of  a  violation 
of  discipline,  if  any  occurs,  and  report  the  same  to  the  meet- 
ing by  which  the  committee  is  appointed  ;  and  by  this 
last  meeting,  the  offender  is  cited  to  appear  at  the  monthly 
meeting.     The  Monthly  Meetings  are  composed  of  two  or 
more  preparative  meetings,  and   by  these  monthly  meet- 
ings discipline  is  exercised ;  and  if  an  offender  is  proved 
^nilty,  and  will  not  be  reformed,  instead  of  formally  ex- 
eluding  him  from  the   Church  or  Meeting,  they   simply 
withdraw  themselves   from   him,   till     such    time   as   he 
repents.     These  Monthly  Meetings  also  give  consent  in  all 
cases  of  intended  marriage.     They  appoint  a  committee  to 
make  proper  inquiries  in  relation  to  the  eligibility  of  the 
parties,  and  ascertain  the  willingness  of   the  parents  or 
guardians  to  the  proposed  union.     If  no  impediments  are 
found  to  exist,  the  consent  of  the  Meeting  is  granted,  and 
persons  are  appointed  to  attend  the  marriage,  and  see  that 
ail  things  are  properly  done.     The  marriage  takes  place 


FRIENDS,    OR    QUAKERS.  207 

usually  in  the  preparative,  or  weekly  meeting,  where  the 
parties  stand  up,  and  take  each  other  as  husband  and 
wife ;  a  certificate  is  then  signed  by  the  Clerk,  read,  and 
attested,  and  the  marriage  recorded  in  the  journal  of  the 
meeting,  and  without  any  further  ceremony  the  parties 
are  made  husband  and  wife.  The  Quarterly  Meetings  are 
composed  of  several  monthly  meetings.  These  exercise  a 
supervision  over  the  monthly  meetings  within  their  bounds. 
The  Yearly  Meetings  embrace  all  the  monthly  meetings 
within  a  certain  district  or  State.  To  the  latter  body  is 
reserved  the  power  of  legislating  for  the  meetings  over 
which  its  jurisdiction  extends.  Appeals  he  from  the  decis- 
ion of  Monthly  Meetings  to  the  Quarterly  Meetings,  and 
from  those  of  the  latter  to  the  Yearly  Meetings,  which 
finally  determine  the  whole  matter.  The  women  also  have 
their  preparative,  monthly,  quarterly,  and  yearly  meet- 
ings for  mutual  edification  and  business  relating  to  the 
sex.  The  Ministers  and  Elders  have  also  distinct  quar- 
terly, monthly,  and  yearly  meetings,  in  which  business  is 
done  that  relates  exclusively  to  them  as  ministers.  The 
Elders  are  aged  lay  brethren,  who  are  chosen  to  watch 
over  the  ministers.  Delegates  are  never  chosen  by  the 
body  ;  each  Friend  being  permitted  to  attend  and  take 
part  in  all  the  diflferent  meetings  from  the  lowest  to  the 
highest.  Questions  are  never  decided  by  vote,  but  by 
silent  acquiescence. 

STATISTICS. 

The  Friends  have  no  colleges,  but  we  are  not  to  infer 
that  education  is  by  any  means  neglected  by  them  as  a 
people ;  on  the  contrary,  perhaps  among  no  denomination 
of  Christians  is  the  system  of  education  attended  to  with 
happier  results  than  among  the  Friends.  They  sustain 
several  well-conducted  periodicals  ;  and  they  have  always 


208  FRIENDS,    OR    QUAKERS.       (hICKSITES.) 

been  noted  for  their  sobriety,  honesty,  inofFensiveness,  sim- 
phcity,  cleanhness,  and  prosperity. 

In  the  United  States  there  are  eight  Yearly  Meetings, 
embracing  within  their  bounds  probably  not  fewer  than 
150,000  members. 


ARTICLE    XLI. 

FRIENDS,   OR    QUAKERS.    (HICKSITES.) 

HISTORY. 

For  a  history  of  the  origin  of  the  Friends,  and  their  in- 
troduction to  America,  the  reader  is  referred  to  the  pre- 
ceding Article,  on  the  Orthodox  Quakers. 

In  this  Article  we  propose  to  speak  of  a  separate  branch 
of  the  Friends'  Society,  which  had  its  origin  as  a  distinct 
body  in  the  year  1827. 

For  some  years  previous  to  the  above  date,  a  minister 
among  the  Friends,  by  the  name  of  Elias  Hicks,  had  pub- 
licly advanced  opinions  in  relation  to  certain  points  of 
doctrine  which  were  considered  erroneous  and  heretical 
by  a  majority  of  the  body,  and  it  was  thought  to  be 
necessary  for  the  credit  and  well-being  of  the  Society  that 
their  disapprobation  of  such  doctrines  should  be  publicly 
announced.  The  doctrines  referred  to  related  to  the  denial, 
on  the  part  of  Hicks,  of  the  divine  authority  of  the  Holy 
Scriptures,  and  the  miraculous  conception,  atonement,  and 
divinity  of  Jesus  Christ.  These,  with  other  points  of 
difference,  raised  so  much  opposition  to  Hicks,  and  those 
who  embraced  his  views,  that  in  the  year  above  alluded  to, 
himself  and  a  large  number  of  Quakers,  from  six  out  of 


FRIENDS,    OR    QUAKERS.       (hICKSITES.)  209 

the  eight  Yearly  Meetings  in  the  United  States,  seceded 
and  formed  a  separate  organization,  retaining  however  the 
denominational  appellation  of  "  Friends,"  and  establishing 
Preparative,  Monthly,  Quarterly,  and  Yearly  Meetings  of 
their  own ;  since  which  time  they  have  maintained  a 
separate  existence. 

DOCTRINES. 

In  many  respects  there  is  a  similarity  of  views  with  those 
held  by  the  Orthodox  Friends.  The  main  points  of  dif- 
ference are  these :  The  Hicksite  Friends  discard  the 
doctrine  of  the  Trinity,  not  only  in  name,  but  in  fact ;  and 
assert  that  though  Christ  may  with  propriety  be  called  a 
divine  being,  yet  this  divinity  is  to  be  predicated  only  of 
the  Spirit  which  dwelt  in  Christ,  which  Spirit  was  not 
self-existing  and  independent,  but  derived  from  God.  In 
other  words,  ''  God  was  in  Christ,"  by  his  Holy  Spirit, 
hence  Christ  was  not  properly  God.  They  reject  also  the 
doctrine  of  atonement,  or  satisfaction  for  sin,  made,  as 
others  assert,  by  Jesus  Christ,  which  doctrine  they  declare 
to  be  unscriptural  and  unreasonable.  They  discard  the 
imputation  of  x\dam's  guilt  to  his  posterity,  beheving  that 
no  person,  in  any  sense,  incurs  guilt  till  he  commits  sin, 
and  contracts  it  by  voluntary  transgression.  They  be- 
lieve that  though  the  Scriptures  are  the  results  or  fruits  of 
a  divine  revelation,  made  to  the  minds  of  the  pious  writers 
by  the  Spirit  of  God,  yet  they  are  not  inspired,  but  are  a 
dead  letter,  and  perfectly  useless  without  additional  light; 
neither  are  they  (the  Sciiptures)  the  primary  rule  of  either 
faith  or  practice.  Such  is  a  brief  summary  of  the  leading 
points  in  the  creed  of  the  Hicksite  Friends,  and  the  dif- 
ference which  exists  between  them  and  the  doctrines  of  the 
Orthodox  may  be  seen  by  referring  to  the  preceding 
Article.     From  this  brief  summary  the  reader  will  perceive 


210  FRIENDS,    OR    QUAKERS.       (hICKSITES.) 

that  tlie  Hicksite  Quakers  are  properly  Unitarian  in  senti- 
ment. 

CHURCH  GOVERNMENT. 

As  this  branch  of  the  Friends'  Society  is,  so  far  as 
ecclesiastical  polity  and  usage  are  concerned,  similar  to  the 
Orthodox  branch,  it  will  be  unnecessary  to  repeat  what  has 
before  been  said  on  this  subject.  In  addition  however  to 
the  remarks  there  made  in  reference  to  the  ecclesiastical 
usages  of  the  Friends,  it  may  be  proper  here  to  add  that 
the  Quakers  in  their  respective  meetings,  from  the  highest 
to  the  lowest,  have  no  President,  Chairman,  or  Moderator. 
The  only  officer  known  is  the  Clerk,  whose  duty  is  simply 
to  record  the  proceedings  of  the  meeting.  All  the  mem- 
bers present,  whether  male  or  female,  have  an  equal  voice 
in  the  transaction  of  business.  Questions  are  never  decided 
by  vote,  but  by  the  apparent  acquiescence  of  the  members 
or  a  majority  of  them,  as  may  appear  to  the  Clerk.  In  the 
higher  meetings  also  there  are  no  delegates  from  the 
inferior  bodies.  Each  Friend  has  a  right  to  be  present  at 
all  the  meetings  from  the  highest  to  the  lowest,  and  to  take 
an  active  part  in  the  same.  In  the  ministers'  meetings 
alone  an  exception  is  found  to  the  last  remark,  as  none  but 
ministers  and  elders  are  expected  to  be  present.  The 
ministers  are  never  ordained  as  in  other  Churches,  but  after 
sufficient  trial,  if  approved  as  ministers,  the  approval  is 
simply  recorded  by  the  Clerk. 

STATISTICS. 

The  Hicksite  Friends  have  one  Yearly  Meeting,  which 
assembles  annually  in  Philadelphia.  A  correspondence  is 
maintained  by  epistle  between  this  Meeting  and  several  of 
the  Orthodox  Yearly  Meetings.  The  English  Friends  have 
never  recognized  the  seceders  as  a  legitimate  branch  of  the 


MILLENNIAL    CHURCH.       (SHAKERS.)  211 

great  body,  and  have  thus  far  refused  to  hold  epistolary 
correspondence  with  them. 

The  number  of  members  m  the  Hieksite  branch  of  the 
Society  of  Friends  we  liave  not  been  able  to  ascertain.  It 
probably  does  not  exceed  tea  thousand. 


ARTICLE    XLII. 
MILLENNIAL  CHURCH.    (SHAKERS.) 

HISTORY. 

This  singular  sect  owes  its  origin  to  two  persons  ia 
liumble  life,  who  lived  in  the  town  of  Bolton,  England. 
Their  names  were  James  Wardley,  and  Jane  his  wife,  both 
of  whom  had  been  members  of  the  Society  of  Friends,  or 
Quakers.  These  two  persons  accidentally  fell  in  with  som-e 
of  the  "  French  Prophets,"  who  first  appeared  in  England 
and  Scotland  about  the  year  ll05.  These  prophets 
labored  for  a  long  time  in  their  vocation  with  much  zeal 
and  energy,  and  their  worship  was  accompanied  by  strange 
operations,  and  what  they  claimed  as  spiritual  ecstasies. 
About  the  year  1747,  Wardley,  being  present  during  some 
of  these  performances,  became  a  convert  to  their  doctrines, 
and  yielded  a  ready  assent  to  their  pretensions  as  prophets 
of  the  Lord ;  and  himself  and  wife  soon  connected  them- 
selves with  them,  and  assisted  them  in  condemning  all 
other  churches  and  sects  in  existence.  Soon  these  two 
were  followed  by  other  converts, — mostly  Quakers, — and 
meetings  were  held  from  time  to  time,  over  which  Wardley 
and  his  wife  presided.     To  Jane  wa.s  given  the  title  of 


212  MILLENNIAL     CHURCH.       (sHAKERS.) 

**  Mother,"  and  confession  of  sin  was  made  to  her  by  tlie 
disciples.  In  the  year  1757  Ann  Lee,  or  Anne  Leese,  as 
she  is  sometimes  called,  joined  the  Society  by  confessing 
her  sins  to  Mother  Jane.  After  being  connected  with  the 
Society  a  few  years,  Ann,  professing  to  have  received  the 
greatest  gift,  was  acknowledged  as  "  Mother  Ann,"  and 
henceforth  took  the  place  and  title  of  her  predecessor. 
As  the  Society  still  remained  small,  and  was  to  some 
extent  persecuted  by  the  unbelieving,  who  considered  Ann 
and  her  followers  mad,  she  professed  to  have  received  a 
revelation  from  heaven,  to  the  effect  that  she  and  her 
spiritual  children  should  proceed  to  America.  Accord- 
ingly, in  the  year  1774,  (leaving  Wardley  and  his  wife 
behind,  both  of  whom  subsequently  died  in  the  alms- 
house,) she  with  her  husband,  Abraham  Stanley,  and 
seven  other  persons,  emigrated  to  New-York,  where  they 
remained  for  a  year  or  more.  In  1776  she  removed  with 
her  flock  to  Watervliet,  N.  Y.,  and  established  themselves 
as  a  society  in  that  place.  They  purchased  some  land,  and 
founded  a  community  of  goods.  From  this  small  beginning 
arose  the  sect  of  the  Shakers  in  America.  As  the  senti- 
ments of  the  Shakers  became  more  and  more  known,  they 
succeeded  in  gaining  fresh  adherents,  until  at  length 
a  community  was  formed  in  Lebanon,  N.  H. ;  one  in 
Enfield,  Conn. ;  one  in  Wayne  co.,  N.  Y. ;  two  in  Ohio ; 
two  in  Kentucky,  and  one  in  Indiana.  In  1784  Mother 
Ann  died  a  natural  death.  As  this  event  was  unexpected 
to  most  of  the  Society, — they  believing  her  to  be  im- 
mortal,— it  cast  a  gloom  over  their  prospects,  and  the 
affairs  of  the  Society  did  not  flourish  as  they  had  during 
the  lifetime  of  this  truly  wonderful  woman.  The  Society, 
however,  did  not  become  extinct,  as  predicted  by  many ; 
for  before  her  decease  some  able  men  had  been  raised  up 


MILLENNIAL     CHURCH.       (sHAKERS.)  2l3 

as  advocates  and  members  of  the  community,  among 
whom  were  David  Darron,  a  noted  Shaker,  and  a  number 
of  converts  from  the  Baptist  Church;  and  among  the  latter 
a  Baptist  Elder,  who  soon  forsook  them  however,  and 
returned  to  his  old  faith.  Through  the  instrumentality  of 
the  converts  from  time  to  time  the  Society  has  been  kept 
in  existence  until  the  present  date,  having  established 
themselves  in  different  States  of  the  Union,  as  before 
related. 

DOCTRINES,  &c. 

The  doctrines  of  the  Shakers  differ  very  much  from 
those  of  the  Friends,  or  Quakers.  The  Shakers  believe 
in  four  distinct  dispensations,  — the  Patriarchal,  Mosaic, 
Christian,  and  Millenial  dispensations,— the  latter  having 
commenced  with  the  conversion  of  James  Wardley  and 
wife,  in  the  year  1747  ;  that  this  latter  dispensation  was 
ushered  in  with  revelations,  visions,  miracles,  prophecies, 
tremblings,  shakings,  &c.,  and  that  these  extraordinary 
gifts  have  been  continued  with  increasing  power  to  the 
present  time.  They  believe  that  '*  Mother  Ann"  was  a 
prophetess  but  little  inferior  to  Jesus  Christ ;  that  she  was 
the  woman  spoken  of  in  the  twelfth  chapter  of  Revelations  ; 
that  she  spoke  seventy-two  different  tongues ;  that  as  the 
"  Elect  Lady"  she  is  mother  of  all  the  •'  elect ;"  and  that 
she  travailed  in  pain  for  the  whole  world ;  that  no  blessmg 
can  be  imparted  to  any  'one  except  by  and  through  her ; 
and  that  by  confessing  sins  to  her,  she  takes  the  same 
upon  herself,  and  makes  atonement  for  them. 

They  deny  the  doctrine  of  a  literal  resurrection  from  the 
dead,  and  maintain  that  the  resurrection  spoken  of  in  the 
Scriptures  is  a  spiritual  resurrection,  or  conversion,  the 
subjects  of  which  neither  marry  nor  are  given  in  marriage. 

They  deny  the  validity  of  the  marriage  covenant,  and 
10* 


214  MILLENNIAL    CHURCH.       (sHAKERS.) 

maintain  that  the  single  should  remain  single,  the  married 
separate  from  each  other,  and  all  of  both  sexes  continue  in 
a  state  of  perpetual  virginity ;  that  the  forbidden  fruit  par- 
taken of  by  our  first  parents  in  the  garden  of  Eden, 
consisted  in  a  violation  of  the  laws  of  chastity. 

The  above  are  the  leading  points  of  belief  as  embraced 
by  the  Shakers.  In  reference  to  a  few  other  points,  we 
may  remark  that  they  reject  the  doctrines  of  the  Trinity, 
election  and  reprobation,  eternal  punishment,  baptism, 
and  the  Lord's  Supper. 

.    GOVERNMENT. 

In  their  communities  they  have  separate  apartments  for 
men,  women,  and  children.  Each  department  is  under  the 
care  of  an  elderly  male  or  female,  and  the  general  govern- 
ment of  the  whole  is  committed  to  a  ministry,  generally 
consisting  of  four  persons,  two  of  each  sex.  These  four 
persons,  with  the  elders  and  eldresses  of  the  several 
departments,  together  with  the  trustees  legally  appointed, 
constitute  the  government  of  the  community  in  all  its 
various  branches. 

SIANNER  OF  WORSinP. 

The  worship  of  the  Shakers  consists  principally  of 
singing  and  dancing,  and  is  performed  in  this  manner : 
The  men  are  arranged  in  pairs,  and  march  round  the  room, 
or  place  of  worsliip,  followed  by  the  women  in  the  same 
order.  A  number  of  singers  are  stationed  in  the  middle  of 
the  room,  and  centre  of  the  circle,  whose  duty  it  is  to  sing 
lively  airs  for  the  purpose  of  keeping  time  in  marching, 
dancing,  &c.  After  having  marched  in  running  time  for  a 
few  moments,  they  form  a  line,  and  begin  dancing  to  the 
air  of  some  lively  tune.  As  the  singing  and  dancing  pro- 
gress the  worshippers  become  more  zealous,  then  frantic 


MILLENNIAL     CHURCH.       (sHAKERS,)  215 

with  excitement,  until  nothing  but  what  the  "  world  '* 
would  call  disorder  and  confusion  reigns.  As  the  excite- 
ment increases,  all  order  is  forgotten,  all  unison  of  parts 
repudiated,  each  sings  his  own  tune,  each  dances  his  own 
dance,  or  leaps,  shouts,  and  exults  with  exceeding  great 
joy.  The  more  gifted  of  the  females  engage  in  a  kind  of 
whirling  motion,  which  they  perform  with  seemingly  in- 
credible velocity,  their  arms  being  extended  horizontally, 
and  their  dresses  blown  out  like  a  balloon  all  around  their 
persons,  by  the  centrifugal  force  occasioned  by  the  rapidity 
of  their  motion.  After  performing  from  fifty  to  one 
thousand  revolutions  each,  they  either  swoon  av/ay,  and 
fall  into  the  arms  of  their  friends,  or  suddenly  come  to  a 
stand,  with  apparently  little  or  no  dizziness  having  been 
produced.  SoGietimes  the  worshippers  engage  in  a  race 
round  the  room  with  a  sweeping  motion  of  the  hands  and 
arms,  intended  to  represent  the  act  of  sweeping  the  devil 
out  of  the  room.  In  addition  to  singing,  dancing,  running, 
whirling,  sweeping,  jumping,  &c.  &c.,  they  frequently 
have  a  word  of  exhortation  from  the  more  elderly  worship- 
pers. The  Shakers  believe  in  the  efficacy  of  prayer,  and, 
unlike  the  Quakers,  have  morning  and  evening  devotions. 
Before  partaking  of  their  meals  they  reverently  kneel 
around  the  table,  and  crave  a  blessing  on  the  repast 

USAGES,  &c. 

It  must  not  be  inferred  from  either  their  faith  or  mod* 
of  worship,  that  the  Shakers  are,  or  ever  have  been,  an 
immoral  people ;  on  the  contrary,  they  have  always  been 
noted  for  their  chastity,  modesty,  cleanliness,  honesty, 
industry,  and  benevolence.  They  employ  their  time  in 
farming,  and  various  mechanical  employments,  such  as  the 
manufacture   of  woodea   ware,   brooms,   &c.    &c.       Tho 


216  UNIVERSALISTS. 

Shaker  garden  seeds  are  known  all  over  the  country.  The 
profits  of  their  business  all  go  into  a  common  fund,  for 
the  support  of  the  entire  community.  In  dress  the 
Shakers  resemble  the  Quakers,  except  that  the  material  of 
their  dress  is  coarser  and  cheaper. 

STATISTICS. 

The  Shakers  have  at  present  in  the  United  States  six- 
teen societies,  or  communities,  and  about  six  thousand 
members  and  probationers. 


ARTICLE    XLIII. 

UNIVERSALISTS. 

HISTORY. 

The  Universalists  claim  that  the  doctrine  of  universal 
salvation  v/as  the  doctrine  of  the  Christian  Church  during 
the  first  five  centuries  of  the  Christian  era,  and  that 
although  subsequent  to  that  period,  on  account  of  the  pre- 
vailing darkness  and  errors  of  the  Church,  the  doctrine 
was  partially  lost  sight  of,  yet  upon  the  dawn  of  the 
Reformation  under  Luther  many  of  the  reformers  em- 
braced the  doctrine  of  the  final  salvation  of  all  men.  It 
■was  not  however  until  the  year  1750,  that  any  distinct 
organization  as  a  separate  Church  was  attempted.  In  the 
latter  year,  a  Universalist  Church  was  organized  in  the 
city  of  London,  Eng.,  by  a  Mr.  John  Kelly,  who  had 
embraced  this  doctrine  and  had  become  a  preacher  of  it. 
Among  his  adherents  was  a  Mr.  Murray,  who,  emigrating 
to  America  in  the  year  1770,  commenced  preaching  the 


UNIVERSALISTS.  21 Y 

doctrine  in  a  number  of  the  cities  of  New-England  and 
other  parts  of  the  country.  After  spending  a  few  years  in 
travelhng,  and  preaching  from  place  to  place,  he  at  length 
settled  in  the  town  of  Gloucester,  Mass.,  where,  in  1*779, 
he  formed  the  first  Universalist  society  in  America.  During 
the  next  year  that  society  erected  their  first  meeting- 
house. In  the  meantime  other  preachers  of  the  doctrine 
had  been  raised  up  in  different  places ;  and  in  IVSI,  the 
Rev.  Elhanan  Winchester,  a  minister  of  the  Calvinistic 
Baptist  Church,  apd  residing  in  Philadelphia,  was  con- 
verted to  the  faith  of  Universalism,  and  became,  like 
Murray,  a  zealous  defender  of  its  doctrines.  The  accession 
of  Winchester  to  the  ranks  of  Universalism  was  soon  fol- 
lowed by  that  of  Hosea  Ballou,  in  lYQl,  and  a  number 
of  other  persons  of  some  note.  Through  the  instru- 
mentality of  these  men,  societies  were  raised  up  in  different 
parts  of  Massachusetts,  Connecticut,  Rhode  Island,  New- 
Hampshire,  Vermont,  New- York,  New-Jersey,  and  Penn- 
sylvania. 

In  Massachusetts  and  New-Hampshire  the  Congre- 
gationalists  were  still  in  the  ascendency,  and  the  laws  in 
those  States  still  required  the  payment  of  taxes  for  the 
support  of  Congregational  worship,  unless  the  tax-payer 
could  make  it  appear  that  he  supported  the  worship  of 
some  other  regularly  organized  and  recognized  denomina- 
tion. As  the  Universalists  were  not  thus  recognized, 
having  never  regularly  organized  themselves  by  publishing 
a  confession  of  faith,  many  of  them  were  obliged  by  law 
to  aid  in  the  support  of  limitarian  preachers,  which  led 
them  in  self-defense  to  adopt  measures  for  a  more  com- 
plete organization.  Accordingly  in  1785  a  Convention  of 
Universalists  was  held  in  Oxford,  Mass.,  at  which  was 
adopted  a  **  Profession  of  Faith"  and  Charter,  in  which 


218  UNIVERSALISTS. 

tliey  set  forth  tlie  leading  principles  of  the  denomina- 
tion, and  took  upon  themselves  the  name  and  title  of 
Independent  Christian  Universahsts,  and  at  the  same 
time  recommended  the  formation  of  a  General  Conven- 
tion where  the  entire  body  in  all  the  States  might  be 
represented. 

In  accordance  with  the  above  recommendation  delegates 
from  the  different  societies  were  chosen,  and  met  as  a 
General  Convention  in  the  city  of  Boston,  in  the  year 
1786.  At  this  Convention  a  general  Profession  of  Faith 
was  agreed  upon,  and  measures  taken  to  secure  uniformity 
of  practice  among  the  several  parts  of  the  body ;  and  soon 
after  the  session  of  the  above  Convention,  State  Con- 
ventions and  Associations  were  formed  very  generally 
throughout  the  connection. 

Notwithstanding  the  oneness  of  belief  which  had  obtained 
among  Universahsts  in  relation  to  the  ultimate  holiness  and 
happiness  of  all  men,  yet  a  difference  of  views  had  always 
existed  in  relation  to  the  doctrine  of  punishment  in  a  future 
state.  Some  limited  all  punishment  to  the  present  life, 
and  others  believed  that  punishment  would  extend  to 
the  future  state  of  being.  The  advocates  of  the  latter 
theory  were  called  Restorationists  ;  and  in  1827  a  few  of 
the  leading  men  among  them  seceded  from  the  parent 
body,  and  formed  a  distinct  body  by  themselves,  with  the 
name  of  Universal  Restorationists.     (See  Art.  XLIY.) 

From  the  period  of  the  organization  of  the  first  Univer- 
salist  church  in  America  in  1779,  to  the  present  time,  the 
Universahsts  have  been  gradually  increasing  in  numbers 
and  strength.  This  denomination  flourishes  mostly  in  the 
Eastern,  Middle,  and  Western  States  of  the  Union,  the 
principles  of  the  denomination  not  having  gained  much 
ground  in  the  more  Southern  States. 


UNIVERSALISTS.  219 

DOCTRINES. 

The  Universalists  in  matters  of  faith  hold  little  in  com- 
mon with  the  Cimrches  usually  called  orthodox.  In 
regard  to  the  Being  of  God  they  are  Unitarians,  discarding 
the  doctrine  of  the  Trinity,  denying  the  Godhead  of  Jesus 
Christ,  and  the  personahty  of  the  Holy  Ghost. 

They  reject  also  the  doctrine  of  total  depravity,  and  the 
theory  of  the  vicarious  nature  of  the  atonement. 

They  believe  that  all  sin  is  punished  in  the  present  life ; 
that  there  is  no  escape  from  the  threatened  punishment  of 
sin,  even  by  repentance;  that  there  is  no  forgiveness  for 
the  offender ;  and  that  the  only  way  to  avoid  the  punish- 
ment of  sin  is  to  avoid  sinning. 

They  believe  that  with  whatever  moral  character  a 
person  may  leave  this  world,  yet  in  death  such  a  natural 
and  moral  change  will  be  eflfected  in  such  person  as  will 
prepare  the  soul  for  the  society  of  the  pure  and  blessed  in 
heaven,  and  that  all  men  will  be  made  holy  and  happy 
after  death. 

They  deny  the  doctrine  of  original  sin  ;  the  personality 
of  the  devil ;  and  many  other  points  of  doctrine  embraced 
by  most  denominations  of  Christians. 

They  admit  of  baptism  in  either  mode, — sprinkling, 
pouring,  and  immersion, — and  administer  it  either  to  infants 
or  adults  when  desired  to  do  so,,  but  do  not  require  it  as  a 
condition  of  membership,  or  even  as  a  necessary  pre- 
requisite to  the  ministry. 

They  believe  also  in  the  ordinance  of  the  Lord's  Supper, 
but  do  not  require  their  members  to  partake  of  the  same 
as  a  condition  of  membership. 

CHURCH  GOVERNMENT,  &c. 

The  Universalists  are  congregational  in  their  form  of 
ecclesiastical  polity.     Each    society,  or   church,  is  inde- 


220  UNIVERSALISTS. 

pendent  of  any  other,  and  adopts  its  own  rules  and  regu- 
lations. For  the  purpose  of  union  and  connection  a 
number  of  societies  are  united  in  Associations,  embracing 
most  frequently  the  limits  of  one  or  more  counties.  The 
Associations  are  represented  in  State  Conventions,  and  the 
latter  in  the  General  or  United  States  Convention  of 
Universalists. 

MODE  OF  WORSHIP,  Sec. 

The  mode  of  worship  among  the  Universalists  differs  but 
little  from  that  of  other  congregational  or  presbyterian 
congregations.  Singing,  prayer,  (which  consists  mostly  of 
thanksgiving,)  and  preaching,  form  the  main  features  in 
their  public  exercises.  They  hold  no  prayer-meetings,  or 
social  religious  meetings  of  any  kind,  aside  from  public 
worship.  Their  ministers  are  usually  supported  by  sub- 
scriptions or  voluntary  contributions. 

STATISTICS. 

The  Universalists  sustain  a  large  number  of  periodicals, 
which  are  issued  weekly,  monthly,  quarterly,  and  annually, 
amounting  in  all  to  about  twenty-five  in  number.  They 
have  also  a  number  of  Book  and  Tract  Societies,  with 
several  publishing  establishments ;  and  though  formerly 
opposed  to  Sunday-school  instruction,  they  now  have  many 
Sunday-schools  in  connection  with  the  various  churches. 

They  have  one  United  States  Convention,  19  State 
Conventions,  82  Associations,  about  1,150  societies,  and 
Too  ministers  and  preachers.  Their  number  of  members 
is  not  given,  but  supposed  to  be  not  far  from  100,000,  in- 
cluding stated  hearers. 


UNIVERSAL    RESTOTIATIONISTS.  221 

ARTICLE   XLIV. 
UNIVERSAL  RESTORATIONISTS. 

HISTORY. 

This  small  body  of  professed  Christians,  as  a  distinct 
denomination,  was  organized  in  the  town  of  Mendon,  Mass., 
in  the  year  1831.  The  ministers  and  members  of  this 
body,  at  the  time  of  its  organization,  were  connected  with 
the  Universalist  denomination  ;  but  as  some  of  the  ministers 
of  the  latter  had  embraced  the  doctrine  of  the  materiality 
of  the  human  soul,  and  taught  that  all  sin  originates  in  the 
flesh,  and  that  when  the  body  dies,  the  soul  dies  also,  and 
remains  dead  until  the  general  resurrection,  when  both  soul 
and  body  shall  be  raised  from  the  dead,  and,  irrespectively 
of  previous  moral  character,  be  immediately  exalted  to  the 
joys  of  heaven,  it  was  thought  best,  by  a  majority  of  the 
believers  in  opposite  sentiments,  that  they  should  raise 
their  voice  against  such  errors  of  doctrine  as  they  consid- 
ered these  sentiments  to  be,  and  at  the  same  time  remon- 
strate against  certain  evil  practices  which  they  asserted 
prevailed  to  some  extent  among  the  ministers  of  the  de- 
nomination. Upon  laying  their  grievances  before  the  Gen- 
eral Convention,  it  was  found  that  a  majority  embraced 
the  sentiments  referred  to,  and  that  no  redress  could  be 
expected.  Accordingly  the  minority  proceeded  to  form  a 
separate  Association  ;  and  after  meeting  in  a  Convention 
duly  called  for  that  purpose,  they  organized  themselves 
into  a  separate  branch,  and  took  the  name  of  Universal 
Restorationists. 

Since  the  organization  of  the  body,  they  have  received  a 


222  UNIVERSAL     RESTORATIONISTS. 

few  accessions  from  the  ranks  of  tlieir  former  brethren,  and 
from  other  som-ce^,  but  not  to  that  extent  which  the  orig- 
inators of  the  same  had  no  doubt  strongly  anticipated ; 
so  that  at  the  present  time  the  denomination  is  small  and 
feeble,  and  may  be  said  to  have  scarcely  an  existence  as  a 
distinct  sect. 

DOCTRINES. 

The  doctrines  of  the  Restorationists  in  many  points 
resemble  those  of  the  Universalists,  and  are  identical  in 
relation  to  the  person  and  character  of  Jesus  Christ,  his 
humanity,  the  nature  of  the  atonement,  the  origin  of  evil, 
the  existence  of  a  devil,  and  the  great  doctrine  of  final 
universal  salvation.  They  however  disavow  their  belief  in 
the  doctrine  of  the  materiality  of  the  human  soul ;  and 
also  in  the  theory  that  all  sin  is  punished  in  this  life. 
They  believe  that  the  sinner,  wlio  is  unprepared  for  heaven 
when  he  dies,  will  pass  into  a  state  of  misery  and  punish- 
ment in  the  future  state,  and  that  when  he  has  expiated 
his  sins  sufficiently,  and  by  punishment  has  been  brought 
to  repentance,  and  to  a  reformation  of  moral  character,  he 
will  be  delivered  from  the  prison  of  hell,  and  be  introduced 
to  the  joys  of  heaven  ;  and  that  however  many  of  the  race 
of  Adam  may  for  a  length  of  time  suffer  the  pangs  of  the 
second  death,  yet  all  will  be  ultimately  restored  to  the 
joys  of  paradise. 

The  Restorationists  (at  least  many  of  them)  believe  in 
conversion,  or  a  change  of  heart,  in  order  to  holiness  here, 
and  happiness  hereafter,  and  they  insist  more  strenuously 
than  do  their  brethren  of  the  Universalist  denomination 
upon  a  life  of  faith  and  good  works  ;  and  in  some  cases,  the 
requirements  of  the  gospel  seem  to  be  enforced  by  their 
ministers  with  a  degree  of  zeal  and  fervency  which  beto- 
kens their  concern  for  the  future  well-being  of  their  hearers. 


INDEPENDENTS,    COME-OUTERS,    <feC.  223 

CHURCH  GOVERNMENT. 

In  church  government  they  are  like  the  Universahsts ; 
also  in  their  mode  of  worship,  and  administering  the  ordi- 
nances. In  all  respects  they  are  more  strict,  and  maintain 
a  more  vigilant  watch  care  of  their  ministers  and  mem- 
bers. 

STATISTICS. 

The  Restorationists  prevail  mostly  in  Massachusetts,  but 
have  societies  in  other  States.  They  publish  one  weekly 
paper ;  have  twenty  or  thirty  ministers,  and  two  or  three 
thousand  members. 


ARTICLE    XLY. 
INDEPENDENTS,  COME-OUTERS,  &c. 

HISTORY. 

In  the  present  article  we  do  not  design  to  treat  of  any 
single  denomination,  but  rather  to  refer  to  several  local 
bodies  of  professed  Christians  in  the  United  States,  which 
are  known  by  different  names,  and  yet  may  with  propriety 
be  called  **  Independents." 

From  nearly  all  the  organized  Churches  of  the  land  there 
have  at  different  times  been  partial  or  local  secessions. 
This  holds  true  at  least  in  reference  to  the  Presbyterian, 
Congregational,  Baptist,  Methodist,  and  some  other  large 
bodies.  These  secessions  being  mostly  of  a  local  character, 
the  seceding  bodies  have  been  confined  generally  to  the 
immediate  neighborhood  of  the  secession,  and  consequently 
have  been  but  little  known  beyond  the  circle  of  their  op- 
erations. 


224  INDEPENDENTS,    COME-OUTERS,    «feC. 

In  New-England  these  seceding  bodies  have  been  quite 
numerous,  and  some  of  them  have  been  known  by  the 
name  of  "  Come-outers,"  on  account  of  their  having  left 
other  Churches,  and  literally  obeyed  the  Scriptural  injunc- 
tion, "  Come  out  of  her,  my  people."  In  New-York  also 
many  secessions  have  taken  place  in  different  localities,  and 
the  seceders  have  taken  different   names,   such  as  **  The 

Independent    Church  in  ,"    "  The    Church   of   God 

in ,"  or  any  other  name  which  suited  their  fancy.     The 

acknowledged  leader  or  promoter  of  some  of  these  inde- 
pendent organizations  in  New- York,  is  the  celebrated  Ger- 
ritt  Smith,  the  New- York  apostle  of  Abohtionism,  who  was 
formerly  a  member  of  the  Presbyterian  Church,  but  who, 
on  account  of  her  real  or  supposed  toleration  of  slavehold- 
ing,  left  her  pale  and  instrumentally  formed  independent 
congregations.  Many  of  these  seceders  have  also  been 
known  by  the  name  of  **  Unionists,"  because  of  their 
expressed  wish  to  form  a  bond  of  union,  which  would 
include  all  real  Christians  irrespectively  of  their  private 
opinions  in  regard  to  doctrinal  matters,  &c. 

In  all  the  above  cases  the  form  of  church  government  is 
of  course  congregational,  in  the  strict  sense  of  that  term, 
each  church  or  society  being  independent  in  and  of  itself 
in  regard  to  all  matters  of  faith  and  practice.  As  they 
have  no  written  creed  or  confession  of  faith  aside  from 
the  Bible,  each  member  is  of  course  allowed  to  believe 
what  he  pleases  so  far  as  speculative  points  are  concerned. 
It  is  expected  however,  as  a  general  thing,  that  each  mem- 
ber will  be  opposed  to  slavery,  intemperance,  war,  &c.,  not 
only  theoretically  but  practically  ;  hence  the  greater  part 
of  such  independent  seceders  are  known  as  active  promo- 
ters of  the  diflferent  causes  of  moral  reform  which  distin' 
guish  the  present  age.     Over  some  of  these  bodies  ordained 


LATTER    DAY    SAINTS.  225 

ministers  preside  ;  in  others,  no  person  is  recognized  as  a 
minister,  but  the  ministry,  ordinances,  sacraments,  &c.,  as 
instituted  in  other  churches,  are  considered  as  ecclesiastical 
excrescences  which  ought  to  be  abolished  or  removed  from 
the  Church.  In  a  word,  their  religion  consists  not  in  theory, 
not  in  external  ordinances,  not  in  lip-worship,  but  in  doing 
good  to  mankind,  and  especially  .to  the  African  and  his 
descendants.  These  churches  generally  meet  on  the  first 
day  of  the  week  for  mutual  edification  and  instruction. 
The  number  of  independent  churches  in  the  United  States 
is  not  known. 


ARTICLE    XLVI. 

LATTER   DAY   SAINTS.     (MORMONS.) 

inSTORY. 

The  Church  of  the  Latter  Day  Saints  was  organized  in 
the  town  of  Manchester,  Ontario  county,  N.  Y.,  on  the 
sixth  day  of  April,  1830.  The  acknowledged  founder  of 
this  sect  was  Joseph  Smith,  Jun.,  a  native  of  Sharon,  Vt., 
who  was  born  in  the  year  1805,  and  with  his  parents 
removed  to  Palmyra,  Wayne  county,  N.  Y.,  in  1815,  when 
Joseph  was  about  ten  years  of  age.  As  the  father,  Joseph 
Smith,  Sen.,  was  a  farmer  on  a  small  scale,  he  brought 
his  son  up  in  the  same  employment.  When  Joseph  was 
in  the  eighteenth  year  of  his  age,  being  on  a  certain  occa- 
sion in  a  meditative  mood,  he  received,  as  he  said,  a  visit 
from  an  angel  of  God,  who  informed  him  that  God  had 
chosen  him  as  an  instrument  to  bring  in  the  millennial 
reign  of  latter  day  glory,  and  likewise  informing  him  that 


226  LATTER   DAY    SAINTS. 

in  a  certain  place  a  number  of  golden  plates  would  be 
found  which  contained  the  records  of  the  ancient  prophets, 
who  flourished  on  this  continent  in  past  ages.  The  angel 
appeared  to  Joseph  at  three  different  times  during  the 
same  night,  and  repeated  the  same  information  each  time  ; 
and  after  a  lapse  of  four  years  from  the  first  appearance  of 
the  angel,  through  the  assistance  and  direction  of  the  latter, 
the  plates  were  delivered  into  Joseph's  hands.  The  fol- 
lowing is  a  description  of  the  mysterious  records  thus 
found  : — 

The  records  were  engraved  on  thin  golden  plates, 
each  plate  being  eight  inches  long  by  six  in  width  ;  and 
were  bound  together  in  book  form,  making  a  volume  of 
about  six  inches  in  thickness.  The  leaves  of  the  book 
or  plates  were  fastened  together  by  three  rings  running 
through  the  whole  near  the  inner  edge.  The  characters 
engraved  on  the  plates  were  like  Egyptian  hieroglyphics, 
which  Joseph  could  not  read.  To  aid  him  in  reading  and 
translating  the  records,  a  *'  Urim  and  Thuramim "  was 
given  him.  This  instrument  was  composed  of  two 
transparent  stones,  set  in  a  bow,  and  fastened  to  a  breast- 
plate. When,  through  the  medium  of  the  Urim  and 
Thummim,  Smith  was  enabled  to  read  the  records,  he 
found  they  contained  a  history  of  ancient  America,  from 
the  dispersion  at  the  Tower  of  Babel,  to  the  beginning  of 
the  fifth  century  of  the  Christian  era.  The  records  show 
that  after  the  confusion  of  tongues,  and  the  dispersion  from 
the  tower,  a  portion  of  the  people  called  Jaredites  wan- 
dered to  America,  which  they  settled  and  inhabited  ;  and 
that  six  hundred  years  before  Christ,  another  race  from 
the  city  of  Jerusalem,  being  principally  Jews,  and  descend- 
ants of  Joseph,  the  son  of  Israel,  emigrated  to  America 
and  took  possession  of  the  country,  which  they  retained  for 


LATTER    DAY    SAINTS. 


22*7 


about  one  thousand  years,  when  the  principal  part  of  them 
were  destroyed  in  battle,  leaving  a  small  remnant  alive, 
which  remnant  constituted  the  ancestry  of  the  present  race 
of  aborigines,  or  Indians.  These  records  also  show,  that 
Christ  made  his  appearance  in  America  after  his  resurrec- 
tion ;  that  he  gave  to  the  people  the  gospel,  with  the  same 
ordinances  and  gospel  blessings  as  those  enjoyed  by  the 
inhabitants  of  the  Eastern  Continent ;  but  that  the  people 
were  rebellious  against  God,  and  were  cut  off  and  de- 
stroyed ;  that  Mormon,  the  last  of  their  prophets,  wrote  a 
history  of  the  people,  and,  according  to  the  commandment 
of  God,  hid  it  in  the  earth,  where  it  remained  until  Joseph 
Smith,  throuQfh  the  assistance  of  the  ano^el  before  alluded 
to,  found  it,  on  the  22d  day  of  September,  1827,  after  hav- 
ing lain  undisturbed  for  a  period  of  about  fourteen  hundred 
years. 

When  Smith  had  found  the  plates,  he  made  known  the 
discovery  to  a  few  of  his  friends,  who  readily  received  the 
testimony  given,  and  gave  in  their  adherence  as  the  follow- 
ers of  the  new  prophet,  while  many  who  remained  incred- 
ulous began  the  work  of  persecution,  and  strove  to  get 
possession  of  the  plates.  The  number  of  his  followers, 
however,  in  spite  of  persecution,  continued  to  increase, 
until  there  was  a  sufficient  number  to  form  a  Church. 
Accordingly,  in  1830,  as  before  stated,  the  first  Mormon 
Church  in  the  world  was  organized  at  the  place  of  Smith's 
residence.  Soon  Prophets,  Apostles,  Teachers,  Evangelists, 
&c.,  were  raised  up,  and  duly  commissioned  by  Smith  as 
the  vicegerent  of  Jesus  Christ.  These  messengers  went 
through  the  land  proclaiming  the  dawn  of  the  millennial 
morn,  and  the  estabhshment  of  the  latter  day  glory.  They 
not  only  visited  every  part  of  America,  but  went  to  Eng- 
land, and  other  nations  on  the  continent  of  Europe,  and 


228  LATTER    DAY    SAINTS. 

even  to  Asia.  Thousands  believed  their  testimony,  and 
were  baptized,  and  thousands  of  the  transatlantic  converts 
made  their  way  to  America  in  search  of  the  promised  land. 
Thousands  also  in  the  Eastern  and  Middle  States  of  the 
Union,  and  in  Canada,  sold  their  possessions  and  goods, 
and  removed,  some  of  them  to  Kirtland,  Ohio,  and  others 
to  Jackson  county,  Missouri,  where  they  had  been  promised 
Zion  would  be  established.  In  the  latter  place  land  in 
large  quantities  was  purchased.  Mormon  settlements  were 
made,  and  villages  formed  as  if  by  magic,  and  the  number 
of  the  Mormons  was  increasing  annually  by  thousands 
from  every  part  of  the  world.  Their  unbelieving  neigh- 
bors became  alarmed  at  their  increasing  strength.  Fears 
were  entertained  by  some,  that  the  "  Saints  "  contemplated 
the  overthrow  of  the  State  Government.  At  length,  in 
1833,  organized  bodies  of  armed  men  rose  against  the 
Mormons,  drove  them  from  their  homes,  and  hundreds  of 
men,  women  and  children  were  seen  flying  in  every  direc- 
tion, friendless  and  homeless,  in  the  be^innino^  of  winter, 
trying  to  escape  the  fury  of  their  assailants,  and  leaving 
behind  them  their  farms  and  most  of  their  movable  prop- 
erty,— the  latter  to  be  pillaged  or  wantonly  destroyed* 
The  State  Government  was  appealed  to  for  protection,  but 
it  either  could  not,  or  would  not  afford  relief.  Many  of 
the  refugees  fled  to  Clay  county,  on  the  opposite  shore  of 
the  Missouri  river,  where  they  were  suffered  to  remain  for 
a  length  of  time,  until  they  were  again  expelled  from  their 
homes  and  possessions.  They  next  attempted  to  settle  in 
Caldwell  and  Daviess  counties,  in  the  same  State,  which 
counties  contained  at  that  period  but  few  inhabitants. 
Here  they  were  suffered  to  remain  for  nearly  two  years, 
when,  by  order  of  the  State  authorities,  they  were  again 
compelled  to  retire  from  their  homes,  and  about  fifteen 


LATTER    DAY    SAINTS.  229 

thousand  people  were  left  once  more  to  renew  their  search 
for  the  promised  land.  During  these  outrageous  persecu- 
tions— for  in  no  other  light  can  these  proceedings  be 
■viewed — many  of  the  Mormons  were  murdered,  or  other- 
destroyed,  and  hundreds  died  from  starvation  and  ex- 
pv^ou.  I  to  the  cold.  Being  expelled  from  the  State  of  Mis- 
souri, they  sought  refuge  in  the  adjacent  State  of  Illinois. 
The  Government  and  people  of  the  latter  State  felt  disposed 
apathize  with  the  refugees,  and  allowed  them  to  form 
a  sp'-'^lement  on  the  banks  of  the  Mississippi  river,  which 
acquired  the  name  of  Nauvoo,  or  Mormon  City.  They 
soon  obtained  a  city  charter  from  the  State  Legislature  ; 
they  also  obtained  a  charter  for  a  University,  and  liberty 
to  raise  a  body  of  independent  militia,  which  was  called 
the  Nauvoo  Legion.  Joseph  Smith  was  at  the  head  of  all 
these  corporations  and  military  bodies.  He  was  at  once 
Mayor,  President,  and  Lieutenant  General,  having  received 
a  commission  to  fill  the  latter  office  from  the  Governor  of 
the  State.  Several  associations  of  an  agricultural,  me- 
chanical, and  manufacturing  nature  were  formed,  printing 
presses  were  established,  and  banking  institutions  founded, 
in  relation  to  all  of  which  Smith  was  the  originator  and 
regulator.  A  splendid  temple  of  polished  stone  was  also 
placed  under  a  course  of  erection;  and  in  fact  all  that  inge- 
nuity, self-denial,  fervent  devotion,  and  indomitable  perse- 
verance could  effect,  was  effected  in  an  incredibly  short 
space  of  time.  People  continued  to  flock  from  all  parts  of 
the  United  States  and  Europe,  bringing  with  them  their 
wealth,  and  making  a  cheerful  sacrifice  of  the  same  for  the 
good  of  the  general  cause.  Those  who  had  little  or  no 
property  gave  their  time  and  labor,  and  those  of  the 
*'  Saints  "  who  had  not  as  yet  left  their  homes  to  go  to  the 
promised  land,  sent  up  their  offerings  by  thousands  and 
11 


230  LATTER    DAY    SAINTS. 

tens  of  thousands  of  dollars,  tlirougli  the  hands  of  the 
elders,  and  other  messengers  of  the  Church.  Everything 
appeared  to  be  flourishing,  and  seemed  to  promise  a  per- 
manent religious  establishment,  and  the  speedy  fulfilment 
of  the  predictions  relating  to  the  upbuilding  of  a  literal 
Zion.  But  in  an  evil  hour,  the  hopes  of  the  multitudes  in 
Nauvoo,  and  the  fond  expectations  of  anxious  believers  in 
other  parts  of  the  world,  were  doomed  to  disappointment. 
Animosities,  jealousies,  bickerings,  and  quarrellings  be- 
came frequent  among  the  Saints.  Complaints  of  a  crimi- 
nal nature  were  preferred  to  the  civil  authorities  against 
the  chief  men  belonging  to  the  sect,  and  Smith  himself  was 
accused  and  incarcerated  for  alleged  crime,  and  while 
attempting  to  make  his  escape  therefrom,  was  shot  by  a 
sentinel  on  guard.  His  death  took  place  in  1845.  On 
account  of  the  assassination  of  Governor  Boilers,  of  Mis- 
souri,  prior  to  Smith's  death,  the  inhabitants  of  Mississippi 
evidently  watched  his  movements,  and  those  of  his  fol- 
lowers, with  suspicion,  and  persecution  and  trial  awaited 
the  congregation  of  Mormons ;  and  after  the  loss  of  their 
leader  and  prophet,  they  mostly  scattered  in  various  direc- 
tions. The  city  of  Nauvoo  has  been  forsaken  by  its  former 
inhabitants,  and  the  unfinished  temple  has  been  sold  for  debt, 
and  is  now  in  ruins.  Within  the  last  five  years  the  Latter  Day 
Saints  have  been  collecting  their  scattered  forces  in  the  neio-h- 
borhood  of  Salt  Lake,  in  the  territory  of  Deseret,  under  the 
direction  of  Brigham  Young,  the  chosen  successor  of  the 
prophet  Smith.  The  Mormons  have  petitioned  Congress  for 
the  admission  of  their  territory  as  a  State  of  the  Union.  A 
protest  however  has  been  presented  against  the  application 
by  Hiram  Smith,  a  brother  of  Joseph,  who  claims  to  be 
the  prophet's  successor,  and  who  asserts  in  his  protest  that 
the  Saints  in  Deseret  are  mostly  a  band  of  robbers,  and  that 


LATTER    DAY    SAINTS.  231 

tbey  are  conspiring  against  the  liberties  of  the  United 
States.  Allowance  however  must  be  made,  in  all  such 
representations,  (when  they  come  from  a  source  of  disap- 
pointed ambition,)  for  exaggeration  and  ill-will. 

DOCTRINES. 

In  addition  to  what  may  be  gathered  from  the  foregoing 
statement  in  relation  to  the  doctrines  of  the  Latter  Day 
Saints,  it  is  proper  further  to  observe,  that  they  believe  in 
the  Scriptures  of  the  Old  and  New  Testaments,  and  also 
in  the  inspiration  of  the  Apochryphal  books. 

They  believe  that  the  Book  of  Mormon  was  inspired  and 
designed  to  be  added  to  the  former,  before  the  canon  of 
Sacred  Scripture  would  be  completed. 

They  believe  in  one  God ;  that  he  has  a  material  body, 
and  parts,  and  tliat  this  body  has  a  human  form. 

They  believe  that  Jesus  Christ  was  the  Son  of  God  ; 
that  he  died  for  all  men  ;  that  after  death  he  went  to  hell, 
or  purgatory,  and  preached  the  gospel  to  the  spirits  in 
prison  ;  that  after  his  resurrection  he  came  to  America,  and 
preached  the  gospel  to  the  nations  on  the  Western  Conti- 
nent, and  established  his  Church  among  the  people. 

They  believe  that  the  ten  lost  tribes  of  Israel,  with  the 
other  two,  will  be  literally  gathered  together  on  this  conti- 
nent, and  that  Christ  will  come  and  set  up  his  kingdom  on 
earth,  the  seat  of  which  will  be  the  Mormon  city,  which 
will  then  become  Zion,  or  New  Jerusalem. 

They  believe  that  the  gifts  of  prophecy,  speaking  un- 
known tongues,  interpretation  of  tongues,  healing,  (fee.  (fee, 
are  still  vouchsafed  to  the  faithful  on  earth. 

They  believe  in  immersion  for  the  remission  of  sins,  and 
that  the  living  may  be  baptized  for  the  dead  ;  they  also 
believe  in  the  laying  on  of  hands  for  the  conveyance  of  the 
gift  of  the  Holy  Ghost. 


232  LATTER    DAY    SAINTS. 

They  deny  the  eternity  of  hell-tonnents,  except  in  those 
cases  -where  persons  reject  the  doctrine:  of  Mormonism 
after  having  become  acquainted  with  them. 

CHURCH  GOVERNMENT. 

The  ecclesiastical  polity  of  this  Church  embraces  all  that 
is  peculiar  in  present  and  past  dispensations.  The  Mor- 
mons have  patriarchs,  prophets,  apostles,  bishops,  priests, 
elders,  deacons,  teachers,  &c.  &c.  There  are  in  the  Church 
two  distinct  priesthoods,  the  Melchisedec  or  high  priest- 
hood, and  the  Aaronic  or  lesser  priesthood.  The  first  em- 
braces high  priests  and  elders  ;  the  second,  priests,  teach- 
ers and  deacons.  Each  order  has  a  President  who  pre- 
sides over  the  rest.  The  high  priesthood  regulates  the 
spiritual  concerns  of  the  Church ;  the  lesser  priesthood 
attends  to  ordinances  and  the  temporal  affairs  of  the  Church. 
Three  of  the  high  priests  form  a  Presidency,  of  whom 
Joseph  Smith,  while  hving,  was  the  chief.  Twelve  of  the 
high  priests  form  a  High  Council,  and  are  called  the 
"  Twelve  Apostles."  There  are  also  three  "  Seventies," 
each  consisting  of  seventy  elders,  who,  with  the  twelve 
apostles,  are  required  to  travel  and  preach  in  all  the 
world.  The  centre  of  gathering  is  called  -"  Zion,"  and  in 
other  places  where  large  societies  have  been  formed,  and 
numbers  of  converts  have  been  gathered  and  added  tliereto, 
the  name  given  is  **  Stake,"  as  the  "  Stake  at  Kirtland," 
the  "  Stake  at  Far  West,"  &c.  All  the  private  members 
of  the  Church  are  under  the  absolute  control  of  the  various 
bodies  of  priests,  elders,  &c.,  and  at  each  stake — where  a 
bishop  always  presides — the  members  are  subject  to  the 
bishop,  from  whose  decision  they  are  permitted  to  appeal 
ot  the  High  Council. 


r.ATTER    DAY    SAINTS.  233 

FORM  OF  WORSHIP, 

In  places  where  only  an  elder  or  teacher  holds  forth,  the 
worship  is  conducted  similarly  to  that  of  other  denomina- 
tions ;  but  at  "  stakes,"  where  all  the  orders  are  present 
more  or  less,  the  manner  of  worship  is  imposing,  while 
in  the  temple,  if  it  had  been  completed,  such  would  have 
been  the  grandeur  and  display  exhibited  in  the  worship  as 
to  astonish  both  Jew  and  Gentile.  That  the  reader  may 
form  some  idea  of  the  manner  of  worship  contemplated 
in  the  city  of  Zion,  we  will  state  briefly  the  form  and 
dimensions  of  the  temple  in  Kirtland,  which  was  much  infe- 
rior to  the  one  designed  to  be  completed  in  Kauvoo.  The 
house  was  eighty  feet  by  sixty,  and  fifty-seven  feet  high  to 
the  top  of  the  wall ;  and  was  built  at  an  expense  of  forty 
thousand  dollars.  There  were  two  audience  rooms  fifty- 
five  by  sixty-five  feet.  In  both  rooms  were  two  pulpits, 
one  at  each  end.  Each  pulpit  had  four  different  apart- 
ments, one  above  the  other.  Each  of  these  apartments 
was  wide  enough  to  hold  three  persons,  thus  making  room 
for  twelve  persons  in  each  pulpit.  The  pulpits  were  alike 
in  each  end  of  the  house,  and  one  was  for  the  use  of  the 
Melchisedec  priesthood,  and  the  other  for  the  Aaronic 
priesthood.  The  highest  apartment  was  occupied  by  the 
Presidency  of  the  Church,  or  Joseph  and  his  two  High 
Counsellors  ;  the  next  highest  by  the  President  of  the 
high  priests,  and  his  two  counsellors  ;  the  third  by  three 
high  priests  ;  the  fourth,  and  lowest,  by  the  President  of 
the  elders  and  his  two  counsellors.  The  other  pulpit,  in 
its  highest  apartment,  was  occupied  by  the  Bishop  of  the 
Church  and  his  two  counsellors  ;  the  second  by  the  Pres- 
ident of  the  priests  and  his  counsellors  ;  the  third  by  the 
President  of  the  teachers,  and  his  two  counsellors;  the 
fourth  and  lowest,  by  the  President  of  the  deacons,  and  his 


234  LATTER    DAY    SAINTS. 

two  counsellors.  Each  apartment  in  botli  pulpits  had 
magnificent  curtains  hanging  from  the  ceiling  down  to  the 
top  of  the  apartment,  which  could  be  rolled  up  or  dropped 
down  at  pleasure.  The  seats  for  the  congregation  were 
so  fixed  that  the  audience  could  face  the  pulpit  at  either 
end  of  the  house ;  and  the  audience  chamber  itself  had  cur- 
tains suspended  from  the  ceiling,  by  which,  when  dropped, 
four  difi'erent  apartments  were  formed  for  the  accommoda- 
tion of  the  diflferent  orders  of  the  priesthood. 

The  temple  at  Nauvoo  was  designed  on  a  much  larger 
and  more  magnificent  scale.  The  walls  were  of  polished 
stone,  and  in  the  interior  it  was  designed  to  have  a  splen- 
did laver  and  font  for  baptizing,  and  a  sea  of  brass  resting 
upon  the  shoulders  of  twelve  oxen,  and  the  whole  designed 
to  be  completed  after  the  manner  of  Solomon's  Temple. 

STATISTICS. 

The  precise  number  of  those  who  embraced  the  doctrines 
of  the  Book  of  Mormon  and  the  Revelations  of  Joseph 
Smith,  can  never  be  known  in  this  world.  It  is  certain, 
however,  that  many  thousands  of  persons  were  converted 
to  a  belief  in  the  same,  and  that  tens  of  thousands  from 
the  different  parts  of  the  Northern,  Middle  and  Western 
States,  as  also  from  Canada  and  England,  left  their  houses, 
l^nds,  friends,  &c.,  to  become  pilgrims  and  strangers  in  a 
strange  land,  and  finally  to  become  scattered,  persecuted, 
and  destroyed.  Even  after  the  death  of  the  leader,  Smith, 
many  emigrated  westward  in  search  of  the  promised  land, 
and  in  different  parts  of  the  country,  Mormon  preachers 
are  still  found  laboring  to  gain  converts  to  the  faith. 
There  probably  has  not  been  a  less  number  than  150,000 
converted  to  the  Mormon  faith.  The  present  number  of 
Latter  Day  Saints  is  perhaps  not  far  from  50,000. 


I 


SECOND    ADVENT    BELIEVERS.  235 

ARTICLE    XLYII. 

SECOND   ADVENT  BELIEVERS.     (MILLERITES.) 

HISTORY. 

The  believers  in  Christ's  second  advent  do  not  form  a 
distinct  denomination  or  Church,  but  are  found,  more  or 
less,  in  connection  with  other  Churches,  particularly  the 
Baptist  and  Christian  denominations;  while  very  many 
have  withdrawn  from  the  Churches  with  which  they  formerly 
stood  connected,  and  now  sustain  no  visible  relation  to  any 
branch  of  the  Church  of  Christ. 

Although  not  recognized  as  a  distinct  church,  yet  as 
the  Adventists  have  made  no  small  stir  in  the  religious 
world,  a  distinct  article  in  reference  to  them  seems  not  to 
be  uncalled  for,  nor  will  it  be  deemed  improper. 

In  the  year  1831,  Mr.  William  Miller,  a  member  of  the 
Baptist  C  hurch  in  Vermont,  having  studied  the  Scripture 
prophecies  with  intense  application,  thought  that  he  dis- 
covered in  them  a  number  of  predictions  relating  to  the 
time  of  the  end  of  the  world,  and  the  second  coming  of 
Christ.  After  having  become  fully  convinced  that  such 
was  the  fact,  he  communicated  his  thoughts  to  the  press, 
and  also  began  giving  a  course  of  lectures  on  the  proph- 
ecies, in  which  he  gave  it  as  his  opinion  that  the  end  of  the 
world  would  take  place  about  the  year  1843.  These  opinions 
were  first  made  public  in  the  columns  of  the  Vermont  Tele- 
graphy a  Baptist  paper  published  in  Brandon,  Vermont, 
and  shortly  after,  his  lectures  appeared  in  a  book  form. 
His  views  were  readily  embraced  by  several  ministers  of 
different  denominations,  who,  as  might  be  expected,  began 


2-36  SECOND    ADVENT    BELIEVERS. 

to  preach  and  lecture  on  the  subject.  A  kirge  number  of 
periodicals  were  enlisted  in  the  cause,  and  many  others 
were  established  for  the  express  purpose  of  advocating  the 
Second  Advent  views.  Books  were  printed,  and  a  Second 
Advent  library  published  to  the  number  of  forty  volumes  ; 
and  all  that  zeal  and  perfect  confidence  in  the  correctness 
of  their  calculations  and  righteousness  of  their  cause  could 
accomplish,  was  accomplished  in  an  effort  to  convert  the 
public  mind  to  a  belief  in  Christ's  speedy  coming  to  judge 
the  world,  and  to  incite  the  thoughtless  multitude  to  make 
immediate  preparation  for  that  solemn  event.  Their  labors 
were  not  without  effect.  Tens  of  thousands  in  the  United 
States,  in  Canada,  in  England,  and  other  portions  of  the 
world,  signified  their  assent  to  the  truth  of  the  doctrines 
advocated.  Those  of  them  who  were  pious  members  of 
churches  received  these  tidings  with  awe  commingled  with 
gladness.  The  drowsy,  stupid  professor  of  religion  was 
stirred  up  to  a  sense  of  duty.  The  impenitent  were 
awakened,  and  thought  it  time  to  make  preparation  for  the 
great  event.  As  the  time  drew  nigh,  large  meetings  were 
almost  daily  held  in  different  places  for  purposes  of  wor- 
ship, edification,  and  instruction.  Protracted  meetings  be- 
came common  in  almost  all  the  churches  of  the  land,  revi- 
vals followed  in  rapid  succession,  and  hundreds  of  thou- 
sands were  professedly  converted  to  God,  and  joined  the 
various  denominations  of  Christians.  Even  that  portion  of 
the  ministry  and  membership  of  the  different  churches  who 
were  not  fully  convinced  of  the  truth  of  Mr.  Miller's  theory, 
were  no  doubt  influenced  more  or  less  by  the  reflection  that 
it  might  prove  true,  aod  felt  disposed  to  turn  the  excite- 
ment to  good  account  for  the  benefit  of  their  fellow-men. 
Hence,  as  a  general  thing,  very  little  opposition  was 
offered  to  the  doctrines  of  the  Adventists,  even  by  the  un- 


I 


SECOND    ADVENT    BELIEVERS.  237 

convinced,  who,  as  far  as  they  could,  labored  to  impress  on 
the  minds  of  all  the  importance  of  being  always  ready  for 
any  and  every  event.  Of  the  thousands  who  professed  to 
be  converted  durins:  the  "  Millerite  excitement,"  as  it  is 
sometimes  called,  many  still  evince  the  genuineness  of  the 
work  of  grace  in  their  hearts  by  a  consistent,  godly  life ; 
while  many  others,  who  had  been  influenced  only  by  the 
fear  of  immediate  danger,  no  sooner  saw  the  predicted 
time  pass  away,  than  they  felt  themselves  no  longer  under 
restraint,  and  '*  returned  like  the  dog  to  his  vomit."  As 
the  time  of  tlie  end  appeared  to  draw  nigh,  some  of  the 
more  excitable  of  the  "  Believers  "  became  enthusiastic  and 
visionary,  infatuated  and  insane.  Property  was  sacrificed, 
business  neglected,  and  families,  in  some  cases,  were  broken 
up.  Religious  meetings  were  held  by  day  and  by  night,  in 
doors  and  out  of  doors,  in  the  school-house  and  church,  the 
field  and  the  forest.  And  on  the  14th  of  April,  1843,  the 
day  on  which  it  was  supposed  Christ  would  make  his  second 
appearance,  many  hearts  beat  high  with  expectation,  and 
much  extravagance  of  conduct  was  exhibited  by  the  more 
ignorant  portion  of  the  Believers.  Watch-night  meetings  were 
appointed  and  held  on  the  evening  and  during  the  night  of 
the  above  day,  with  a  confident  assurance  on  the  part  of  many 
that  the  light  would  not  again  dawn,  or  the  sun  again  rise 
upon  the  earth ;  and  in  some  cases,  "  ascension  robes  "  were 
prepared  and  worn  for  the  occasion.  While  thus  watching, 
praying,  singing,  and  exhorting,  each  ear  was  open  to  catch 
the  first  sound  of  Gabriel's  trumpet,  each  eye  to  gaze  with 
rapture  upon  the  form  of  their  Redeemer,  each  tongue  ready 
to  exclaim  with  thrilling  delight,  *'  Come,  Lord  Jesus  !" 
But  the  night  passed  away,  the  morning  dawned  as  usual, 
the  sun  rose  in  splendor,  and  many  were  evidently  disap- 
pointed at  the  result  of  their  calculations,  while  the  more 


238 


SECOND    ADVENT    BELIEVERS. 


sedate  and  less  excitable  portion  felt  disposed  to  "let 
patience  have  its  perfect  work,"  not  knowing  "  what  a  day- 
might  bring  forth."  As  time  rolled  on,  the  ardor  of  faith 
and  confidence  of  expectation  began  to  abate,  the  waves  of 
agitation  to  subside,  and  the  hopes  long  indulged  to  decay. 
Many  who  professed  religion,  as  before  stated,  returned 
again  to  the  "  weak  and  beggarly  elements  of  the  world." 
The  more  stable  retained  their  integrity;  and  the  leaders 
and  promoters  of  the  excitement  are  many  of  them  still  liv- 
ing in  the  belief  that  the  time  of  the  end  is  nigh.  Mr.  Mil- 
ler himself  died  but  a  few  months  since  without  seeing  his 
expectations  fulfilled.  Many  false  reports  have  no  doubt 
been  circulated  in  reference  to  this  man  ;  but  we  believe 
that  in  morals  his  character  was  unimpeachable,  while  there 
can  be  but  little  doubt  of  the  sincerity  of  his  intentions  in 
the  promulgation  of  his  honestly-formed  opinions.  He  has 
sometimes  been  called  the  **  Prophet  Miller ;"  but  it  is 
scarcely  necessary  to  add,  that  he  disavowed  entirely  the 
name  and  functions  of  a  prophet.  He  pretended  to  no  ex- 
traordinary degree  of  inspiration.  His  peculiar  doctrines 
were  not  advanced  as  original  predictions.  He  gave  what 
he  sincerely  believed  to  be  the  true  exposition  of  the  pro- 
phetic declarations  of  Scripture  in  relation  to  the  end  of  time  ; 
and  many  of  those  who,  through  ignorance,  scoffed  and 
sneered  at  his  conclusions,  might  have  become  wiser  by 
examining  his  propositions.  If  Mr.  Miller  erred  at  all,  in  a 
moral  sense,  it  was  in  a  seeming  unkindness  of  disposition 
exhibited  towards  those  who  honestly  differed  with  him  in 
opinion,  and  an  impatience  of  contradiction  which  sometimes 
manifested  itself  in  his  controversial  efforts.  These  remarks 
hold  good  also  in  regard  to  many  of  his  followers,  which 
led  them  to  denounce  all  who  did  not,  and  could  not,  un- 
derstand the  prophecies  as  they  did  ;  and  also  to  rail  against 


SECOND    ADVENT   BELIEVERS.  239 

all  church  organizations,  as  being  the  great  "  Babylon,  the 
mother  of  harlots,  and  abominations  of  the  earth." 

DOCTRINES. 

Those  of  the  Adventists  who  still  cling  in  a  measure  to 
the  doctrines  taught  by  Mr.  Miller,  believe  in  the  following 
points : 

1.  In  the  renovation  and  restitution  of  the  earth  to  its 
original  state  of  purity  and  bliss;  and  that,  when  thus  puri- 
fied, it  will  become  the  eternal  dwelling-place  of  the  saints 
in  their  immortal  state. 

2.  They  believe  in  a  millennial  state,  which  will  exist  for 
one  thousand  years,  between  the  first  and  second  resurrec- 
tions. 

3.  That  the  spiritual  Israel  of  God,  in  opposition  to  the 
natural  seed  of  Abraham,  will  be  restored  to  the  land  of  rest, 
or  the  new  earth,  wherein  shall  dwell  righteousness  and 
peace. 

4.  They  believe  that  the  signs  which  our  Saviour  pre- 
dicted should  be  given  prior  to  his  second  coming  have  all 
been  given,  and  that  none  other  need  be  expected. 

5.  They  believe  that  none  of  the  predictions  relating  to 
the  second  coming  of  Christ  extend  much  beyond  the  years 
1843  or  1844. 

6.  They  believe  that  although  the  Lord  delays  his  com- 
ino",  and  that  the  predictions  have  not  been  fulfilled  at  the 
time  seemingly  referred  to  by  the  same,  yet  the  time  of  the 
end  of  all  things  is  at  hand,  even  at  the  door. 

These  are  the  leading  doctrines  of  the  "  Adventists,"  as 
such,  which  were  taught  by  Mr.  Miller  during  his  lifetime  ; 
and  it  is  proper  here  to  remark,  that  Mr.  Miller  did  not 
depend  on  one  mode  of  calculation  merely  for  his  deduc- 
tions and  calculations,  but  had  no  less  than  fifteen  different 


240  SECOND    ADVENT    BELIEVERS. 

modes  of  stating  his  propositions,  and  arriving  at  his  conclu- 
sions. To  say  the  least,  his  calculations  were  curious  and 
ingenious,  and  gave  evidence  of  a  long-continued  applica- 
tion to  the  study  of  Scriptural  and  profane  history,  ancient 
and  modern. 

The  number  of  believers  in  the  Adventist  doctrines  have 
never  been  ascertained  ;  and  it  is  only  necessary  to  remark, 
in  concluding  this  Article,  that  there  are  still  public  teachers 
of  the  doctrine  in  different  parts  of  the  United  States. 


THE     END. 


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